The pulpit guarded with XVII arguments proving the unlawfulness, sinfulness and danger of suffering private persons to take upon them publike preaching, and expounding the Scriptures without a call ... : occasioned by a dispute at Henly in Arden in Warwick-shire, Aug. 20, 1650 ... : in the close are added six arguments, to prove our ministers free from antichristianism / composed and compiled by a friend to truth and peace. Hall, Thomas, 1610-1665. This text is an enriched version of the TCP digital transcription A45336 of text R11676 in the English Short Title Catalog (Wing H437). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 255 KB of XML-encoded text transcribed from 53 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A45336 Wing H437 ESTC R11676 11824624 ocm 11824624 49629 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45336) Transcribed from: (Early English Books Online ; image set 49629) Images scanned from microfilm: (Early English books, 1641-1700 ; 32:13) The pulpit guarded with XVII arguments proving the unlawfulness, sinfulness and danger of suffering private persons to take upon them publike preaching, and expounding the Scriptures without a call ... : occasioned by a dispute at Henly in Arden in Warwick-shire, Aug. 20, 1650 ... : in the close are added six arguments, to prove our ministers free from antichristianism / composed and compiled by a friend to truth and peace. Hall, Thomas, 1610-1665. [24], 70 p. Printed by J. Cottrel, for E. Blackmore ..., London : 1651. "Epistola dedicatoria" signed: Tho. Hall. Reproduction of original in British Library. Marginal notes. eng Lay preaching -- Early works to 1800. Clergy -- Appointment, call, and election. A45336 R11676 (Wing H437). civilwar no The pulpit guarded with XVII arguments proving the unlawfulness, sinfulness and danger of suffering private persons to take upon them publik Hall, Thomas 1651 46308 716 210 0 0 0 0 200 F The rate of 200 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2002-11 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Olivia Bottum Sampled and proofread 2003-02 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion The Pulpit Guarded With XVII ARGUMENTS PROVING The Unlawfulness , Sinfulness and Danger of suffering Private persons to take upon them Publike Preaching , and expounding the Scriptures without a Call ; as being contrary to the Word of God , contrary to the practice of all Reformed Churches , contrary to the Three and twentieth Article of Religion , contrary to two Ordinances of Parliament , and contrary to the Judgement of a whole Jury of learned , judicious , pious Divines , both Forraign and Domestick . Occasioned by a DISPUTE at Henly in Arden in Warwick-shire , Aug. 20. 1650. Against Lawrence Williams , a Nailor-Publike-Preacher . Tho. Palmer , a Baker-Preacher . Tho. Hinde , a Plough-Wright-Publike-Preacher . Henry Oakes , a Weaver-Preacher . Hum. Rogers , ( lately ) a Bakers boy-Publike-Preacher . Here you have all their Arguments ( never yet compiled in one Tract ) refelled and answered many Texts of Scripture cleared , the Quintessence and Marrow of most of our Modern Authors ( in reference to this Controversie ) collected , with References to such Authors as clear any Doubt more fully ; many incident Cases resolved , the utmost extent of Lay-mens using their Gifts in Eleven Particulars demonstrated , and above Thirty Objections answered . In the close are added Six ARGUMENTS , to prove our Ministers free from Antichristianism . 2 Tim. 3. 9. They shall proceed no further : for their folly shall be manifest unto all men . Gen. 49. 6. O my soul , come not thou unto their secret : unto their assembly , mine honor , be not thou united . Isa. 28. 15. Ye have made lyes your refuge , and under falshood have ye hid your selves . Veritas impugnata magis elucet . Bern. Composed and compiled by a friend to Truth and Peace . London , Printed by I. Cottrel , for E. Blackmore , at the Angel in Pauls Church-yard . 1651. Ornatissimo viro , Amico amicissimo , necnon Patri celeberrimo , Dno IOHANNI PRAPP , Pastori de BELLO-VADO , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . LIcèt Epistolas scribo rarissimus , ad Te tamen , ad Te inquam ( insignissime Pater , Moderator mitissime , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) non possum literas non exarare . Munusculum hoc levidense , & pingui ( ut aiunt ) Minervè contextum , tanquam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} meae erga Te observantiae , quarn libentissimè & lubentissimè emitto . Ad te haec scripsi , non propterte : lege hâc ad te haec veniunt , ut castigentur , ut emerdentur , ut er●●torum poenas & ungue & oboliscis luant : quisquis mihi ho● crimini dederi● , ipse crimine inscitiae non carebit . Tute enim clarus , quòd praeclara feceris , clarior quòd multa protuleris , clarissimus prop●er {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} longè latéque notissimam . Libellulos tuos vidit mu●dus , dignissimi qui vel in arce Minervoe collocentur singuli . Digna legi scribis , facîs & dignissima scribi ; Scripta probant doctum te t●a , facta probum . Sed quid ago ? Epistolam volui non Panegyrin ; néque si voluissem , aut etiam possem , permittit tua modestia , &c. Invitus in hanc arenam descendi , vocatus , imò propalàm provocatus fui ; mihi venit in mentem Heroicum illud Lutheri , Verbum Dei injuriam patitur , & ego qui literis eò vocatus sum me conferam ; haec est dies quam fecit Dominus ; vocatus ego v●nio , vocatus ingredior , in nomine Domini nostri Jesu Christi , etiamsi scirem tot esse diabolos Wormaliae , quot sunt tegulae aedium tectis . Crescit amor fidei , quantum ipsa perecula crescunt . Forti itáque simus animo , licèt montes dimoveantur in ima maria , & terra locum commutaret , succumbendum tamen non est , quia Deus robur suis , auxilium in angustiis praesentissimum . — Illos Sifractus illabatur orbis , Impavidos ferient ruinae . Hor. Pertimescendum ●on est , Christum enim ferimus , & veritatem Christi ; si ruimus nos , ruit & Christus . In monte Jehova providebitur : cum duplicantur lateres , Moses venit ; eadem manus Omnipotens quae coelum fecit , Ecclesiam fulsit suam . Christus tenet Stellas in dextr sua manu , manus verò est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} praesertim dextra , in hâc tenet Christus Stellas susuas , hâc potentiâ dat pastores & dirigit , confortat contra inferni portas , mundi plagas , & confirmat : hos amat , hos tuetur in hisce propugnandis summa ei est cura , summa potestas . Probè nôsti Epistolam Lutheri languescenti Melancthoni , &c. Nolite ( inquit ille ) timere , estote fortes & laeti , nihil soliciti . Dominus propè adest . Agant quicquid possunt Henrici , Episcopi , atque adeò Turca & ipse Satan ; nos filii regni sumus , qui consputum illum & occisum salvatorem colimu● & expectamus . Haeretici rarò longaevi , hujusmodi non diu splendent meteora , nullum fictum est diuturnum : testis rex iste Leydensis Becold , testis Cnipperdolingus , testis Phifer , testis Muncer , &c. Perfregit Deus capita cetorum , praegrandia balaenae capita , depit cibo ipsi populo per deserta proficiscenti , cibo mentis , non dentis , fidei non palati . Nonnullas hîc offendes facetias ; neminem , ut opinor , offendent hi sales , nisi qui ipsi salem non habent . — Ridentem dicere verum Quid vetat ? Hor. Nonne fervens ille Elias irridet cultores Baal ? Nonne justus ille Iob {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} usus est in ami●os dolosos ? Nonne gravissimus ille Calvinus Reliquiis Pontificiis animum relaxavit suum ? Ut velitatio itaque non sit omnino frigida , sales aliquando innoxios adhibui , nec est cur mihi vitio detur , si quando seriis delassatum animum , ludicris reficiam , cum apud Hesiodum rideat & maximus ille {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Spero tamen me sic ad vivum monstra ista Anabapt . depicturum , ut unicuique ea e●iam eminùs animadvertere & cavere liceat . Durissimam suscepi provinciam , & in immen sum quoddam stupendorum deliriorum mare penè demergor ; vetas est illa Oratoris querela , Proveniebant Oratores novi , stulti adolesce●tuli . Proveniunt hâc nostr â tempestate , non Oratores , sed Aratores novi , stulti fabri ferrarii , aerarii , lignarii , rastris quàm rostris aptiores . Pistores , nunc Pastores , Textores , & Tonsores , Sutores & Sartores , Coquinarii & Cupedinarii , Milites & Mul●●res , Puelluli & Puellulae , &c. necnon quam plurimi alii ejusdem furfuris , quos vulgò vocamus Gifted Brethren . Hem ! linguâ utendum est belluinâ , ne bell●ae istae nos dilacerent . Dotati sanè & donandi rude . Rude ? imo sude , verberibus quàm verbis , Argumentis bacillinis quàm Aristotelicis digniores . Rem acu tetigit insignis ille Calvinus , Haereticorum malleus . Quan●a hinc nascitur & nascetur malorum Ilias facile est conjecturam facere : Sunt in hâc infelici Sectâ nonnulli atque ii praecipuè qui doctores agere volunt , qui superbiâ & arrogantiâ praeoccupati in omnibus quae ipsis propo●untur , caligant : aut pervicaciâ potiùs & obsti●a●â malitiâ cl●udunt oculos , ne claram lucem cum eis proponitur , intueri possint , ita ut cum eis rationibus agere , quò in viam reducantur , sit operam ludere ; nisi quod saltem haec utilitas redìt , cum boni impudentiam eorum deploratam vident , sese ab eis semovent , & tanquam venenum lethale effugiunt . Hos nulla Occîdet litera ; de hujusmohi homunculis salsè Epigrammat . Tu benè cavisti ne te ulla occidere possit Litera , nam nota est litera nulla tibi . Libemus & libremus eorum dogma , quod si ad veritatis calculum revocetur , apparebit merè esse umbratile , & Chimaera Chimaerissima . En pro thesauro carbones , pro amphora urceus ! In lucem haec traxisse , est vicisse . Creant sibi subitos ministors , & uno momento factos , ut divellant Ecclesiam , populum distrahant , caetùsque ineant inter se contrarios , ne Dei nomen uno omnium consensu , & e● quâ decet concord â invocetur . Inclamant , vociferantur , Universitates vestrae sunt universae pestes , Ergò versae sint universae : Seminaria Pietatis ? Imè impietatis & nequitiae ; fontes Divinitatis , vel potiùs Humanitatis , ut oggannivit Carbonarius quidam , carbone notandus . Talibus malis magis prolixi gemitus , quàm prolixi libri debentur . Quid multa ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ut fummatim omnia perstringam mellifluâ illâ Bernardi querelâ . Clerici nostri habitu milites , questu clericos , actu neutrum exhibent ; nam neque ut milites pugnant , neque ut clerici Evangelizant , cujus ordinis sunt ? Cum utrúmque esse cupiunt , utrúmque confundunt , &c. O miserandam sponsam talibus creditam paranymphis ! &c. Sed hîc sigendum est Baculum . Macte tua virtute Pater , sie itur ad astra . Perge , ut caepi●ti , labascentem adjuvare Ecclesiam , nec blateratorum aut Sciolorum aculeos reformides ; nunquam caruere invidi â egregii fortésque conatus . Sed quid facem Soil ? Facere laudanda quàm audire laudata maluisses . In summ● vive dum vivis , sis Carbo & Lampas ; Carbo tibi , Lampas aliis . Vive Deo , vive Ecclesiae , vive tuis . Prolixitatem jam excusarem meam , ni id agendo fierem prolixior . Deus opt . max. te servet incolumem , unà cum prosapia tuâ peracutâ . Ita precatur , E Musaeo meo Norton-Regis in agro Wigorn. Ian. 1. 1651. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Tuus Tho. Hall . To my beloved Parishioners , and approved friends , the inhabitants of Kings-Norton , Grace and Peace be multiplyed . My dearly beloved in the Lord , MY hearts desire and Prayer for you is , that you might be saved : and since none can attain to Happiness , but such as walk in the way of Holiness ; my desire is , that you may be kept pure and holy , not onely from those gross blots which abound in this degenerate generation , but also from the spots of the times , such as Separation , Independency , &c. 'T is your glory and my comfort , that when other people by their Pride and Censoriousness , by their Sects and Schisms are a dayly vexation and heart-breaking to their Ministers , yet you have been unanimous , though you be a great body , and many of you a knowing people , having enjoyed the means in one part of the Parish for almost fifty years together , and that by a succession of very eminent and able Divines , conformable non-conformists , conformable to the Canon of the Scripture ( Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) though not to the Bishops Canons : Where the Lord raise ●p that valiant and Religious Knight Sir Richard Greavis , who by his wisdom and courage sheltred these Reverend Ministers from those Episcopal storms which otherwise had fallen upon them . I have found you also a very tractable people ; few families but have submitted to examination before the Sacrament , and have freely sent in some hundreds of your children and servants to that end . You have begun well ; persevere , that no man get your Crown from you . I have now served you above three Prentiships ; and as Iacob said of himself , Few and evil had his days been , so mine have been few , but full of trials , internal and external . So soon as I began to exercise , my refusing to read the Book of Sports on the Sabbath endangered me . That lustre of years which I spent at Mosely , I was threatned by the Episcopal party for Nonconform●ty ; since I came to you , I have suffered deeply by the Cavaliering party ; often times plundred , five times their prisoner ; oft cursed , accused , threatned , &c. Yet the Lord delivered me out of all , and hath made my latter end better then my beginning . 'T is now my Motto , Per vincula cresco . We never lose by serving or suffering for Christ . And now at last I have been set upon by the Sectaries , who sometimes have spoken to me in the middle of Sermon , sometimes after , sometimes challenge me to dispute , &c. But my comfort is , that he that hath delivered me from the paw of the Lion , will also deliver me from every evil work , of evil and ungodly men . Now I beseech you by all the mercies of God , by all the pains and service amongst you , and sufferings for you ; that you all minde the same things ; let there be no divisions , no Sects nor Schisms found amongst you ; but labour to keep the unity of the Spirit in the bond of Peace . Pauls farewel to his Corinthians , shall be mine to you , 2 Cor. 13. 11. Finally , brethren , farewel : ●e perfect , be of good comfort , be of one minde , live in Peace ; and the God of love and Peace shall be with you . And since errours are so rife amongst us , and some begin to creep in amongst you , to draw you from the publike Ordinances ; I shall give you a little preventing Physick . 1 Get your judgements rightly informed : the Understanding is the eye and Guide of the soul ; if that be corrupt , and mislead you , you must needs fall into the ditch : if a disease get the brain , 't is hardly cured ; hence the learned observe , that corruption in judgement is worse then corruption in manners , especially when the mind has been enlightned with the knowledge of the truth . Leprosie in the head , was of all other Leprosies the most dangerous and destructive , and he was to be pronounced utterly unclean : he was unclean if he had the Leprosie in his hands or feet ; but if 't were in his head , then he was utterly unclean . 2 Be Real Christians ; think it not sufficient that you are Christians in Name , and have a form of godliness , but be Christians indeed , and walk in the power of godliness ; be Nathanaels , Israelites indeed ; then , and never till then , you are worth beholding and admiring , Ioh. 1. 47. Behold , an Israelite indeed , &c. The reason why so many fall away , is , they were formalists , never humbled under the sight and sense of their sins , never received the truth in love , 2 Thes. 2. 10 , 11. but lived in Pride , Hypocrisie , barren under the means of grace , and therefore God gives them up to strong delusions , to believe lyes : in his just judgement he punisheth one sin with another : when men be ungrateful , unfruitful , unanswerable to Times and Means , not walking worthy of the Gospel , then God gives them up to Heretical and soul-damning ways and Errours : if Ahab will not hearken to Micaiah a true Prophet , he shall be deluded by lying spirits ; if the Gentiles when they know God by the light of nature , will not glorifie him as God , in giving that honour and respect to him which they could not but apprehend to be due to the divine Majestie , &c. God will give them up to vile affections ; so punishing the breach of the first Table , by giving them up to the violation of the second . 3 Get meek and humble spirits ; these the Lord hath promised to teach his way , when spiritual Pride is punished with a fall : those high-flown Heresies which abound amongst us , whence come they but from Pride ? Hunt not after novelties , neither be wise above that which is written . 4 Let your principal care be about practical fundamental points , such as Faith , Obedience , a good Conscience , how you may mortifie your special corruptions , and crucifie the flesh with its affections and lusts ; study how you may live soberly in the use of the creature , Religiously towards God , Righteously and justly in all your dealings with the sons of men ; for if you do these things , you shall never fall : and that you may do them , is , and shall be the Prayer of him who is the weakest of all his Brethren , and the meanest in his fathers house , even From my study in Kings-Norton March 3. 1650. Your servant , T. H. To the Lay-Preachers at Henly , Warwick , A●lcester , &c. and to all their Factors , Favourers , Followers , and Abettors , &c. Truth and Peace . BRethren for so in the judgement of charity I cannot but call you , though withal I must tell you that you are erring Brethren , and such as are troubled with the Falling-sickness ; a disease very common in these last and worst times . Had you faln forward , you might have gained by your fall : to fall backward is more dangerous ; as we see in old Eli , who fell backward , brake his neck , and died . But , which is worst of all , you are faln backward into one of the most dangerous paths that men can fall into ; viz. the way of the Anabaptists who are ( as * Histories tell us ) a turbulent Sect , subverters of the very foundations of States , ( viz. Magistracy and Ministery ) Satans factors , his Seedsmen to sowe Errours and Heresies in the Nations ; and how fruitfull they have been in this kind , we have sad experience amongst us . Heresie is of a spreading nature : sowe but a few Tares , and they quickly overspread the whole field : with fair words , and fine speeches , they deceive the si●ple ; with plaistred words they parget over the matter : like the Whore of Babylon , that hath a golden cup to hold out to her followers . And that the world may see I do them no wrong , I shall present you with a Looking-glass ( collected out of approved Authors ) wherein you may clearly see the wrinkles and deformities , the deliriums and delusions of that deluded Sect ; that by their fall , we may learn to tremble , and fear , lest we also be tempted , and led away with the errours of the wicked . A Looking-Glass for Anabaptists . THeir first Tenent is , That Infant-Baptism is a childish , needless thing ; and that none must be baptized til he come to a perfect Age , and can make a confession of his faith ; That Infant-Baptism came from the Pope and the Devil . 2. That all Gifted-persons may preach without Ordination . 3. That God reveals his will , not onely by the written Word , but also by Dreams and * Visions ; which they beleeve more then the Word . They deny all consequences from Scripture , though never so clear ; requiring express , Syllabical Scripture . 4. That the Saints in this life are pure , without spot , and need not use that Petition , Forgive us our sins . 5. No man can with a good conscience exercise the office of a Magistrate under the New Testament . 6. They are rigid Seperatists ; they seperate themselves from all Reformed Churches . 7. They are tumultuous : They raised tumults in Germany , and filled it with the fire of Sedition , to the loss of six hundred thousand men , saith Alsteed . Their doctrine being seditious , their lives are answerable . God punisheth unmortified , ungodly lives , with base and loose Opinions . 8. They deny Original sin to be in Infants , that so they might overthrow Baptism . 9. They hold Free-will by nature in spiritual things . 10. That a man may have more wives then one . 11. That cloaths discover sin ; therefore they being as perfect and pure as Adam in his innocency , ought to go naked . 12. That Christ died intentionally for all . 13. No Christian ought with a safe conscience take an Oath , nor by O●th promise fidelity to a M●gistrate . 14. That a Christian cannot with a safe conscience possess any thing proper to himself ; but he must let all be common . 15. That wives of a contrary Religion may be put away , and then 't is lawful to take others . 16. Universities , Humane Arts and Learning , they cry down as needless ; They burnt all books save the Bible . 17. That 't is unlawful to go to Law : 18. Wars are unuseful , or any use of the Sword . 19. That Preaching , Praying , Sacraments , singing of Psalms , and all Ordinances , are Legal . The Spirit is all . 20. The Magistrate must compell none in matters of Religion ; but must tolerate all . 21. That the Father , son , and Holy Ghost are not Three distinct Persons , and in Essence one God . 22. That the soul sleepes when it parts from the body , and neither goes to heaven or Hell till the day of Judgement ; and that the souls of men are but terrestrial vapours , like the life of beasts , perishing with the body ▪ 23. That Christ hath removed the Law , and now the pure Gospel is our onely Rule . 24. The Old Testament is abrogate and useless ; and at least , they prefer their New Lights before the Gospel . 25. That the Saints are freed by Christ from all Laws , Covenants , Vowes , Paying of Tythes , or Debts . 26. After Rebaptization they cannot sin . 27 We may dissemble our Religion , deny Christ before men , so we keep the truth in our hearts : God delights not in our blood , nor requires that we die for the Truth . 28 The Scripture is to be turned into Allegories . 29. Heaven and Hell are nowhere but within a man . 30. They give a Supream and Independent power , in ●ll Ecclesiastical causes and Censures , to their single Congregations , &c. Thus you have a taste out of a full Sea , whereby you may see that Anabaptists are no such harmless creatures as some imagine . He that desires to see more of their errors , let him peruse Mr. Edwards Gangrene . part . 1. p. 15 , &c. and especially Mr. Baxter against Tombes , p. 138 , 139 , &c. and the learned Spanhemius , with whose words I shall conclude this point . Out of all that hath been said , it is evident how needfull it is both for Church and Commonwealth to joyn the labour of the Vniversities with that of the Church , for the confutation of Anabaptists ; and with united hearts and hands endeavour to hinder this doctrine , which brings so certain destruction to Church , Common-wealth , and our own souls : both that the consciences as yet addicted to the Truth , may not be drawn into Deceit and Error ▪ by their fair shews and counterfeit vizard of Innocence , Holiness and Simplicity ; and that those who have hitherto been deceived , either by the flattery of the Sectaries , or the whited face of the Sect , may be stirred up in the fear of God , to take this matter into serious meditation ; and consider with themselves , how many horrible and pernicious Tenents , and how hurtfull ●oth to * publike and private quietness , lie hidden , as it were behind a Curtain , under this simple name of Anabaptists . To whom we wish from the Lord , with all our hearts , the knowledge , love , and practice of that Truth , which by the special Grace of God is preserved in the Orthodox Churches ; and therewithall , both present and perpetual happiness . Neither go we about to stir up the Magistrate against these men , nor would we have any force offered to their consciences ; but think those means onely ought to be used , which may conduce to the information of those that erre ▪ the reproving of their Errors , and confirmation of the truth , ●o far as it may stand with Christian Prudence and Charity . Thus he . Obj. But you will say as Hazael ; Are we dogs , that we should hold such errors as these ? The old Anabaptists peradventure might hold them ; but we abhor them : we hold but this one Tenent , viz. That all Gifted-Brethren may preach ; and we hope there is no great hurt in that . Answ. We find by sad experience , that the Anabaptists in England have equalized ▪ yea , super-superlatively exceeded , in gross errors , their predecessors in Germany . This I could easily prove but that two very moderate , pious , and judicious Divines have saved me that labour . 2. Whereas you say you hold but one of these Tenents ; I must tell you , that I never yet knew the man that had but one error : if the Devil can but draw you into one , he 'll quickly lead you into more ; as in Logick , grant but one absurdity , and an hundred will follow . He that saith Yea to the Devil in a little , shall not say Nay when he pleaseth . He that tumbleth down the hill of Error , will never leave tumbling , till he come to the bottom . Evil men and seducers shall wax worse and worse , deceiving and being deceived . How many ( once seemingly-precious souls ) are now led away with the Errors of the Time ; and that such desperate ones , that , without a miracle of mercy , there is little hope of their recovery ! As Goodness is gradual , so is Wickedness ; and as no man attains to perfection in Vertue , suddenly ; so neither in Vice . 'T is a Proverb amongst the Naturalists , that except a Serpent do eat a Serpent , it cannot become a Dragon . A man must first swallow many poysonous Tenents , before he can become a ripe and compleat Anabaptist . I shall give you a doleful instance of the fall of a friend of mine , a man of excellent parts , of strict life , and pious conversation ; a carefu observer of the Sabbath one that trained up his children and family in the way of the Lord ; able to speak excellently in defence of Sabhaths , Ordinances , Trinity , Baptism , &c. yet now is faln from all , most fearfully and obstinately , and is become a Socinian , an Arminian , and what not ? ' I is time for us to fear , when Professors shall turn Blasphemers ; and those that prized and pleaded for Ordinances , shall now abhor them . When the Cedar falls , let the Fir-tree howle . How many of these errors are yours ▪ your selves best know ; I can accuse you but of one ; and if you persist in that , assure your self Satan will not let you rest there . Sin is modest at first , and desires but a little ; but he that is unfaithful in a little , will be unfaithful in much . You se● your danger 't will be your wisdom , not to trust to your own strength but deny all self-conceits , self-willedness , self-ends ( for self-seeking is self-undoing ; but self-denyal , is self-saving . ) Pray with that good man , Deliver me , O Lord , from that evil man my self . Obj. We bring Scripture for what we hold . Answ. So did the Devil , when he disputed against Christ : he wrested and misalledged Scriptures . I would know what Error is there that comes abroad without Verbum Domini , the Word of the Lord in the mouth of it : Arrians , Arminians , Anabaptists , all plead Scripture for what they hold ; but falsly , and mis-interpreted . Obj. This Tract is unseasonable at this time . Answ. Then you must be blamed , who put me on such unseasonable work . But , in my judgement , 't was never more seasonable then now : For if Physick be seasonable when the Patient is sick , and a plaister seasonable when the sore is ripe ; this Tract cannot be unseasonable , since the disease is Epidemical , and like a Morphew , hath over spread the face of the whole Kingdom . A judicious Divine hath well observed , that 't is never in season to speak , till , 1. We have a Call ; 2. till we are rightly informed of the thing in question : 3. though we do know the state of the question , yet there must be sutable preparation . I had the first , and have laboured for the rest , being bound by the National Covenant , so solemnly sworn and taken , in my Place and Calling to labour the extirpation of Error , and Heresie , &c. I have forborn all gall and bitterness , and have tempered my sharpest reproofs with love and meekness : all my pills I have rowled in Sugar , that they might go down the better . 'T was Recreationwork , and I was willing it should be pleasant , ( take not that with the left hand , which is offered you with the right ) though I might justly have come with the rod of sharpness , considering the pride , censoriousness , ignorance and untruth that I met with from you : For though you want the Latin , yet some of you want not a Lying - tongue ; witness he that openly affirmed , Melancthon , Calvin , Bucer , Beza , approved of Lay-preachers . Yet I pitty and spare you , and have dipt all my Nails in Oil , that they might drive the better ; and have driven them up to the head , and clencht them with Arguments , that they might not stir ; and steeled them with Scripture , that they might last ; and have used variety of Nails , that if some should chance to go awry , to blunt , or turn crooked yet others might hold ; and O that they might be as Nails fastned by the Masters of the Assembly , to keep us stedfast and unmoveable in the truth ! My Record is on high , that I have not done any thing out of envy , spleen , or passion , against the persons or parts of any : I can freely wish that all the Lords people were Prophets ; and that those private persons that have gifts , would use them more in their Families and Spheres then they do . It troubles not me to see Christ preached , but it troubles me to see him dishonoured , by Antinomians , Arminians , Anabaptists , Familists , &c. who under pretence of preaching Christ , preach their own fancies . Nor do we fear the loss of our imployment : the Foyl sets off the Iewel ; and Bunglers make Workmen more esteemed : and when I speak against preaching-Artificers yet I speak not against their Arts , but against their usurpations of anothers Office . There is not the poorest servant that washeth pots , in whom I shall see but aliquid Christi , any thing of Christ , but I shall love and honour them , and esteem them as my fellow-servants and Brethren of the Church of God ; remembring 'tis God that gives us our several Callings ; and a Scavenger may honour God in his place , as well as a Minister in his . Philip King of Macedon , being troubled with two dissolute Subjects , he made one to run out of the Kingdom , and the other to drive him ; and so was shut of both . Authority hath wisely provided Banishment for some of your Sects ; but I shall rather desire your Repentance . Onely adde not Obstinacy to your Folly , lest it prove your ruine . This is finis operis , the end of the work , though not finis operantis , the end you aym it : for as Piety hath the promise , and brings its reward with it ; and though no man should recompence the good we do , yet doing good is recompence it self : So every evil work brings its punishment with it ; and though no man should punish it , yet the evil we do is punishment it self . Read all , before you censure ; for one part helps to uphold the other , like stones in an A●ch . If this little Tract cannot satisfie , yet you have references to learned men that will . All the imperfecti●ns , weaknesses , &c. I own as mine ; let not the Truth suffer for them . Consider , 't was work redeemed from a double Calling , from rest and Recreations . There is no man can judg● so me only of me , my work and pains , but I shall desire to judge my self yet lower , 〈◊〉 knowing more by my self then he doth , or can ; and though mine adversary should write a book against me full of lyes and reproaches , yet would I wear it as a Crown , in token of triumph ; esteeming reproaches for Christ greater riches then the treasure of the world . To conclude , if any shall reap any satisfaction by this Tract , they may accidentally thank you : if your Cause receive any hurt , you may thank your selves , who called me to the work . It hath cost me some pains and study : as Demosthenes said of his Enthymems , they did olere lucernam ; so doth this savour of some reading : But so it may be useful to the Church of God , I have enough , I have now used all means to do you good , by Preaching , Praying , Disputing , and now by Writing ; if none of these means can reclaim you , but you will walk on in the by-paths of Seperation , Anabaptism &c. yet I have discharged my duty ; and my ●oul shall weep in secret for your pride , mine eyes shall drop down tears . This is the desire and resolution of Your Friend and servant in the service of Christ , THO. HALL . A List of those Authors whose Works are cited and made use of in this Treatise . A Abbot against Separat . A Lapide . Al●teed . Ames . Annota●ions on the Bible . Answer to Spencer . Antidote against Lay-preach . Apollonius . Aretius . Augustine de H●res . B. Ball . Baine . Bayly . Baxter . Bellarmine Bernard Bernard of Batcombe B●za Bowles Brinsly Bullinger Burges Byfield C. Calvin Chemnitius Cheynel . D. Davenant De ▪ Loque a Frenchman Dell Diodati Dithmar Dixon Doway Bible . E. Edwards . F. Feild of the Church . G. Greenhill . H. Hall against Seperat . Harmony of Confessions . J. Jacksons Johnsons Junius . L. Lavater Leigh . Dr. Love Sir H. Lynd. M. P. Martyr Mayer Mornay Dr. Morton Moulin Musculus . N. Nalton . O. Owen Oxford Account . P. Pareus . Paget Perkins Piscator Prideaux . R. Rathband Ricraft Robinson Rollock Rutherford . S. Seaman Sleiden Smith on the Creed . Spanheim . Simpson Hi●t . Synopsis purioris The . T. Taylor on Tit : Thompson concio ad Cler. Thorndike Topsel Trap . V. Dr. Vines . Vind ▪ of Presbytery . W. Willet . Workman . Z. Zanchy Zepper . IMPRIMATUR . Feb. 3. 1650. Edm. Calamy . The Thesis discussed was this ▪ That Private persons ( though they be gifted , yet ) may not Preach in a constituted Church without a Call . The * Arminians , Socinians , Anabaptists , Libertines , Separatists , &c. Affirm . We , with all the Reformed Churches in Christendome , &c. Deny . IN the handling of this Controversie , I shal observe this Method . 1 I will briefly explain the Terms , as they lye in Order : I shall have occasion to enlarge upon them in the Answers . 2 I shal confirme the Thesis with divers Reasons and A●guments drawne from the Word of God . 3 I shal answer all those Objections which ( in my little reading ) I have met withall . First , By Private persons , I meane such as the Apostle cals the Flock , the people of God , Hearers , such as must obey their Teachers in the Lord , &c. The Scripture is cleare , that some in the Church are Superiours , some Inferiours ; some are as Eyes , some Ears , Some Feet ; and as in the body Natural , some members are for more honourable employment , some less honourable , but all useful in their proper places . This is fully set forth , 1 C●r . 12. from v. 4 to 30. These private persons we call ( only for distinction sake ) Lay-men , as being contra-distinct to Ministers and Preachers , who are men in office : and if we thus use the term , not as opposed to Clergie , ( for all the godly are called Gods Clergie , 1 Pet. 5. 3. Not lording it over Gods heritage , a or Clergy ) God is their Lot and Portion , and the Church is his ) but to Ministery , and to a man that is a Preacher in Office ; so it cannot be offensive : for Laicus is only one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the people . Hence a b learned man distinguisheth thus : 1. There is Clerus Ecclesia , & Clerus Ecclesiae . Clerus Ecclesia est sors Domini , quae omnes includit fideles , 1 Pet. 5. 3. Rev. 2. 6. 2. Clerus Ecclesiae sunt certae inter fideles personae segregatae & legitimè vocatae ad munus ministerii ; ut Act. 13. 2. Titus 1. 5. Secondly , though gifted , ( though excellently gifted , so that they excel many Ministers in Praying , Elocution , Learning , &c and other abilities ) yet without a Call they may not Preach , as wil appeare by the ensuing Discourse : for if bare gifts were sufficient to make a Minister , how many women in this Kingdom ( who are forbidden preaching , yet ) would be Preachers ! Two things are required in every Minister . 1. c Gifts , abilities and endowments both of Life and Learning , fit for so high and so holy a Calling . 2. Power and authority from the Church to exercise those Gifts . Gifts qualifie ; but the Churches Ordination gives authority for execution . Dona dant aptitudinem , Ecclesia verò executionem . But though gifted persons may not preach without a Call , yet they may and must use their gifts in their private Families , and for the good of their Brethren . I shall shew them how farre they may goe without offence . 1. They may and must read the Word to their families , because 't is expresly commanded , Deut. 6. 6 , 7 , 8. 9. Gen. 18. 19. Col. 3. 16. 2. Privately and occasionally they may reprove an offending brother . This likewise is commanded , Levit. 19. 17. They must exhort , admonish , and comfort one another , Heb. 3. 13. 2 Thes. 3. 14 , 15. Mal. 3. 16. Thus the righteous feed many , Prov. 20. 22. They must in all gentlenesse and meeknesse support the weake , and set him in joynt again that falls through infirmity , Gal. 6. 2. Iob 2. 11. and instruct others , Acts 18. 26. 3. They must pray one for another , Jam. 5. 16. and may , as occasion requires , adde private fasting in their families , Esth. 4. 16. Nehem. 1. 4. Acts 12. 12. 4 They may meet together to confer one with another , Luke 24. 14 , 15. 5 They may examine and d try the Doctrine which they heare , provided it be done soberly in humility , and orderly . The Bereans are commended for this , Act. 17. 11. 6 Private persons must encourage each other to the publike worship of God , Isa. 2. 3. 7 They may catechize their families . David and Bathsheba instruct young Solomon , Prov. 4. 4. and 31. 1. Lois and Eunice teach Timothy betimes , 2 Tim. 1. 5 , and 3. 15. 8 They must set up discipline in their family . So did David , Psal. 101. 2. I●b 1. 5. Deut. 21. 18. to 22. 9 They may sing Psalmes in their houses , Col. 3. 16. 10. Not only men , but women also may instruct their families , catechize Children and Servants , yea , and performe other Family-duties , in case the Husband be absent , or not able , or not willing to discharge them , &c. And thus a Priscilla , in a private way , may communicate her knowledge to a learned Apollos ; and as a very e Reverend Divine hath excellently set forth . 11. A private godly man , endowed with the knowledge of the Languages , Arts , &c. may , for the benefit of his family , give the sence of a Text , and interpret Scripture ; yet may not take upon him the Function of Preaching without a Call . See this Case fully debated by that judicious Casuist . Object . If private men may exhort , admonish , &c. then they may preach likewise . Answ. Anon sequitur ; it doth not follow : for private exhortation is commanded to private persons , but Preaching is forbidden them . 2 There 's a great difference between private Exhortation and Preaching , though materially they may be the same . e. g. The Pastor rebuketh Drunkennesse as an Officer and publike Watch-man , ex officio specialis delegationis , authoritatively , by the power of the Keyes : but the private Christian rebuketh Drunkennesse ex communi officit charitatis , privately and occasionally , without any Pastoral charge ; not authoritatively , as one in Office . Thus the Watch-man giveth warning , the Common souldier doth the same ; the School-master teacheth one lesson , the School fellow teacheth the same : the one , by vertue of his Office ; the other , of common Charity . But the Pastor doth rebuke sinne , not only out of common Charity , but by vertue of his Office ; not only privately , but publikely , by a Pastoral obligation . Thus we see both use their Gifts , but 't is in their own Sphere : the Pastor publikely , as an Officer ; the private Christian in a private way of edification . Others object , That many young Schollars , and some private men of singular abilities , that intend the Ministery , doe preach before Ordination . So did the Sons of the Prophets , say they , 1 Sam. 19. 20. They likewise urge , 1 King. 20. 35. & 2 King. 2. 7. & 4. 1. This block must be removed before I can proceed . I answer , that your Argument is not ad idem : because the sons of the Prophets , and such as are trained up for the Ministery , do preach , ergo , every gifted brother may preach ; it will not follow . For , 1. These young men and sons of the Prophets are educated , fitted , and set apart for the Ministery , and so are in the way to the Ministery , and not altogether out of Office ; but may be said to be Ministers vertualiter ▪ inchoativè & dispositivè , licèt non actualiter & realiter ; as the kernel is said to be a tree potentia , licèt non actu . But it is not thus with Artificers , Naylors , Taylors , &c. they never were educated , fitted , or set apart for the Ministery , as these are ; therefore they may not doe what these may doe . 2 Their Preaching is for Preparation and Trial , per modum probationis , as Probationers and Expectants ; and that before Pastors and Elders , who can judge of their gifts , and must try before they trust ▪ laying hands upon no man suddenly , but as the Apostle commands , I Tim. 3. 10. Let them first be proved , and then Minister : though we cannot expect perfection , yet there must be some fit proportion for so great work , which co●sists in three things . I. In Sanitate Doctrinae . 2. In Sanctitate vitae . 3. In Facultate docendi . His Doctrine must be sound , his life holy , besides a natural dexterity for Teaching . How can these be seen and known , but by Preaching ? But the Preaching of Artificers , &c. is not for Trial ; for then they should goe preach before Ministers who can judge of their abilities ; but as Gifted Brethren they preach without a Call to giftlesse persons . Thus I have shewed how far private persons may goe , and have not willingly or wittingly concealed one tittle of their right : it will be their wisdome ▪ so to use private duties , as that the publike be not hindered or neglected , and the Ministery in no wise sleighted , as the Apostle excellently commands both , I Thes. 5. 11 , 12 , 13. They must edifie one another ▪ and prize their Ministers . Thirdly , The third terme to be explained , is , Preaching . And here we must distinguish , before we can define . Preaching may be taken , 1. Largely , for any declaration of Gods Wisdome , Power , Goodnesse ; and thus every creature may be called a Preacher : thus the Heavens Preach . Psa 19. 1. Coeli praedicant gloriam Dei . Thus reading the Word may be called Preaching . But the question is not ( as a f Reverend Divine wel observes , in that remarkable Sermon ) whether reading in some sence may not be called preaching ( taking preaching for any declaration of Gods truth : ) but whether it be Ministerial preaching ; whether when the Apostle saith , He must divide Gods word aright , he meaneth no more then to read : Whether when he saith , Who is sufficient for these things ! he meaneth , who is able to read ? When he saith , Give thy selfe to study , that thy profiting may appear to all men , he meaneth that all men may see thou readest better then thou didst . Thus hee . But take it strictly and properly , and then Preaching is thus defined . 'T is an action of a Minister , soundly interpreting and opening the sence of Scripture by Scripture , in an authoritative way , applying it to the use of the hearers , by doctrine , Exhortation , Rebuke and Comfort . This is the duty and formal act of the Ministery ; 't is a Pastoral act , and is not common to every gifted Brother of the flock . Fourthly , In a constituted Church . The Church must be considered under a double Notion . 1 There is Ecclesia constituta , a constituted , reformed , setled , planted Church : and here none may preach but such as are proved and authorized by the Presbytery , 1 Tim. 3. 10. and 4. 14. and 5 , 22. and 2. 2 , 3. Where the Rule is set ( as in our Church ) there men must not flee to extraordinaries , but walke according to the ordinary Rule which God hath appointed . 2 There is Ecclesia constituenda , a Church to be planted , settled , constituted ; as amongst Heathens , Turkes , Infidells : and here , where no Ordination can be had , gifted persons ( in such extraordinary cases ) may preach : That may be done in the infancy of a Church , which may not be suffered when the Church is growne to maturity : That may be suffered in the Planting of a Church , which may not be suffered when a Church is Planted , and the Rule set . A positive Law may yeeld in a case of Necessity , Matth. 12. 3 , 4. g Where no Ministers can be had , there gifted men may preach : but in a setled Church , we must follow the ordinary way . 2 In a collapsed and corrupted state of the Church , when the ordinary Pastors are persecuted , banished , or slain , then God calls such as have gifts to supply that defect : but when the Church is setled and restored , then they must to the Rule . When there was no King in Israel every man did what seemed good in his own eyes ; it doth not follow that therefore they might do so when they had a King . In a general disorder men respect not alwaies the formalities of Order h saith the Noble Mornay . Fifthly , Without a Call . No man may take this Office upon him without a Call , either ordinary or Extraordinary , i Mediate or Immediate . ● Some were called Extraordinarily and Immediately by God himself ; as the Prophets , Apostles , and Evangelists : Elisha is called from the Plough , Amos from the Stals , the Apostles from their Nets . And of these under the New-Testament , there are three sorts . I. Apostles : These were called by Christ immediately and extraordinarily , and they shewed it by their extraordinary gifts and abilities with which Christ endowed them . They were universal Ministers , appointed by Christ to preach the Word thorow the world : they were twelve especially : their Office was Temporary , being ordained for the propagation of the Gospel . These are now ceased . II. Prophets : These had a gift of fore-telling things to come ; as Agabus fore-tels a famine , Act. 11. 28. and the four daughters of Philip , Act 21. 9. 2 In those times they had a singular gift and faculty in expounding ▪ and interpreting prophetical Scripture , in opening hard places , and fitly applying to their hearers for their edification . 3 They were endowed with Languages , because the Church was to be gathered out of all Nations . These were temporary and to indure only for that time . III. Evangelists , who were Coadjutors and Helpers of the Apostles in preaching the Gospel , and for the most part did attend on them , and watered what they had planted ; they were of two sorts . 1. Some were called immediately , as Philip , who was called by the instinct of the Spirit , Act. 8. 39 , 40. 2 Others were called by the Apostles ; as Timothy , Titus , Marke , Tychicus , Sylvanus . These latter were most frequent , yet were but Temporary . Those Ministers which are ordinary and perpetual , are of two sorts ; Pastors and Teachers . 1. Pastors , to see to the manners of the Flock , to preach the Gospel , deliver the Sacraments , direct them in their practice . See their duty , Act. 20. 1 Tim. 3. 2 Pet. 5. 2 , 3. 2. Teachers and Doctors , whose Office is plainly and soundly to expound the Scriptures , that the people might have the right sence and understanding of them : and being indued with Tongues , Arts , and Sciences , they are to clear the Truth from corruptions of Heretickes . That these are two distinct Officers , is cleare from Roman● 12. 4 , 8. He that reacheth , let him waite on teaching ; and he that ●xhorteth , on exhortation ; which argueth a difference of their functions , by the distinctions of their proper actions . These Officers are called by ordinary means , and endowed with ordinary gifts , and must indure in the Church to the k end of the world , Mat. 28. 20. Ephes. 4. 13. Til the house be built and finished , the workmen are not dismissed ; til all the Saints be gathered , the Ministery cannot ceafe . Many are affraid the Ministery will bee rooted up : let Pastors and People do their duty , l and then their turning of things up side downe shal be but as the Potters clay . Now if our Gifted Brethren are called , then 't is either Ordinarily or Extraordinarily . If extraordinarily , then they are either Apostles , Prophets , or Evangelists : but these were temporary and are ceased . If Ordinarily , then they are either Pastors or Teachers : if so , then they are men in Office ; but that themselves deny : for they say they preach not as Officers , but as Gifted Brethren , &c. This is such a Preacher as we never read of in al the Book of God , as I shal ( God willing ) make clear by the ensuing Arguments , The summe of them all is thus much : That a man out of Office , though endowed with Gifts , yet cannot authoritatively expound the Scripture , and apply it to the people , in a setled , constituted Church , without an external Cal of the Church , authorizing and enabling him therunto . The Arguments against the Preaching of Gifted Brethren . The first Argument . If God were angry with those in the time of the Law that did usurp the Priests Office , then he ( being JEHOVAH , the same for ever ) wil be angry with those in the time of the Gospel that do usurp the Ministers Office ? But God was angry with those in the time of the Law that did usurpe the Priests Office : Ergo , He wil be angry with those in the Gospel that do usurp the Ministers Office . The Major is cleare from the Immutability of Gods nature , Heb. 13. 8 He is the same yesterday , &c. Look what sin he hated formerly , the same he hates still . The Minor I proved by Induction thus : 1. The Lord was angry with Vzzah , and smote him dead for medling with the Arke , which none might touch but the Priests , Numb. 4. 15. Vzzah's intention was good , ( viz. ) to stay the Arke from falling ; for the Oxen stumbled and shook it : Vzzah layes hold on it , for feare it should have fallen . ( He had better have ventured the Falling , then the Fingering of the Arke . ) For this , the Lord strikes him dead in the place . A notable example of Gods displeasure against those that transgresse the bounds of their Callings . As our Saviour saith to Apostates , Remember Lots Wife : so I say to all usurpers and intruders into the Ministers Office , Remember , Oh remember Vzzah ! His rashnesse was his ruine ; and and his presumption ( though 't is conceived he might be a good man , and did not intend any ill , yet ) in usurping the Priefts office , 't was his death : for , to make an action Morally good , these Circumstances must be observed : Rectus , Recta , Rectè . 1 The person must be Rectus , truly Godly . 2 He must doe Recta , such acts as be agreeable to the Rule . 3 He must doe them Rectè , in a right manner : and here Vzzah , with our Gifted Brethren , fail . That of the Schoolmen holds here . Quod intrinsiè & ex natura su● malum est , nunquam bene fieri potest , etiamsi fit ob bonum finem , ut furari , mentiri . Requia circumstantie extrin●icae & accidentales non mutant intrinsicam rei naturam & essentiam . The Lord smote Vzziah the King with a Leprosie , for presuming to burne Incense in the Temple , which belonged to the Priests , and was their Office . 3. But most remarkable is Gods hand on Korah , Dathan , and Abiram , Numb. 16. 3. to 39. who thrust themselves into the Priests Office , and would offer Incense themselves , and that upon this ground , because all the Congregation was holy : ver. 3. Yee take too much upon you , seeing all the Congregation are holy , every one of them , &c. and therefore they may approach unto God , and offer their sacrifices themselves : and just like many amongst us , that cry up the Saints ; The people are holy , and the Lord is amongst them ; and therefore , why may not they preach as wel as these black-coats ? &c. But remember the end of these men , who thought to Level both Magistracy and Ministery , v. 10. 13. and cryed down Moses and Aaron ; the Lord shewed a dreadful Judgement on them and their consorts ; Why ? ver. 40. To be a memorial to the Children of Israel , that no stranger , which is not of the seed of Aaron , come neer to offer incense before the Lord , that be be not as Korah and his company . 'T is dangerous for men to preach without a Call ; and 't is dangerous for people to heare such : by so doing , you give a tacite and interpretive approbation of their exorbitancies , and so make your selves accessary to their sin . Not onley Korah , but his companions perish with him : the earth it selfe , as not able , or not willing to beare so great an evil , ( as this rent , division , and separation was ) cleaves a sunder , ( one division punished with another ) and swallowes up some of the authours of it ; fire from Heaven consuming the residue . Never such a Judgement doe we read of in all the Scriptures executed upon any sinne , as this . 'T is the observation of a Pious and judicious Divine of our age , in an excellent Tract against Separation , That private persons may become accessary not only by yeelding Maintenance or Countenance ; but even by affording their presence , in an ordinary and constant way , at such meetings , where by the open profession and practise of Separation , there is a flag of defiance held forth to the rest of the Churches . I come now to the Answer which the Gifted Brethren ( as they call themselves ) gave to this Argument . First , I called for the Naylor , a publike preacher , with whom I had an open Challenge before a ful Congregation , to dispute and defend what I had delivered against private Persons publike Preaching . I mention this the rather , that the world way see I take no pleasure in disputes of this Nature ; but was constrained to defend the truth I taught . ) But not a word of answer could I get from the Naylor , with all my Hammering ; ( hic nec {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nec {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quidem ad rem ; ) he was even as dumbe and deafe as a door nayle : So we left him to his Anvile , as being fitter for that then the Pulpit . But they had gained an Achilles , T. P. and he , as soon as ever he heard of a Syllogism , cries out , No Syllogisms , we no Logick . I Replyed , that Logick was nothing but Reason brought into Method and Form , and therefore he could not with Reason deny it . At last , after a many dark speeches , and m cloudy words , little or nothing to the purpose , ( as the man that was shearing his Hoggs , complained , there was a great Cry , but a little Wool ) he granted this First Argument , and acknowledged its truth . Then I proceed to a Second . The second Argument . If none may preach but such as are sent , then every Gifted Brother may not preach . But none may preach but such as are sent : Ergo , every Gifted Brother may not preach . The Minor was denyed : Men might preach , though they were not sent . I proved the contrary , from Rom. 10. 15. How shall they preach , except they be sent ? The Interrogation is a strong Negation : q. d. They cannot preach authoritatively , without a Mission and Commission from God . Well they may preach as Usurpers , but not as God's Ambassadours . Hence the Lord so often reproves them for Impostors and False Prophets , that preach without authority and sending , Ier. 14. 14. and 23. 21. and 27. 15. I have not sent these Prophets , yet they run ; I have not spoken to them , yet they prophesied . So that he is not onely a False Prophet that teacheth Lyes , but he also that teacheth without a Commission or Calling , ( as a judicious Divine wel observes ) sive vera praedicet , sive falsa ; whether he preach true or false . The Question is not in ) what he teacheth , but by what warrant : it 's no asking what they teach , since they have no Calling to teach . Faith commeth by hearing a sent Preacher , and not an Intruder : and therefore Isaiah ( Chap. 6. 8. ) wil not stirre til God give him a Commission , and bid him Goe . Paul doth not preach til Christ bid him Arise and Goe , Act. 9. The Father thrusts forth Labourers Matth. 9. 38. The Son gives Pastors and Teachers , Eph. 4 11. and , the Holy Ghost makes them Over-seers , Act. 13. 3 , 4. and 20. 28. Great is the presumption of those who are self-called , and make themselves preachers : those are bolder then o the Priests and Prophets in the Old Testament , or Christ and his Apostles in the New Testament ; who never preached til they were sent . This Mission implies three things . 1. Election by the Church , 2. Probation and Examination by the Presbytery , ( for , the spirit of the Prophets is subject to the Prophets ) whether sound in Doctrine , of godly Life , and apt to teach , 1 Tim. 3. 2 , 3 , 10. 3. A Separation by Ordination of the Presbytery , when by the Word , and Prayer , and Imposition of hands , he hath power given him to preach the Word , and administer the Sacraments , Acts 13. 1 , 2. and 14. 23. 1 Tim. 4. 14. Tit. 1. 5. So that a Divine Call or Mission to preach , must precede Preaching : for none can preach savingly , with a good conscience , and hope of success , unlesse Divinely sent and called . Object . There is one great Objection lieth against this Truth , viz. That Gifting is Sending : all gifted persons are sent , Gifts being the seale of Mission . Preaching is not so much an act of Office , as of Gifts . Gifts , and Talents carry with them Letters Patents of Commission to trade with them , &c. Answ. Gifts are one thing , and Sending is another : there are thousands in the Kingdome which are gifted ; yet may not , dare not Preach ; Praching being a formal act of Pastors who are sent , Rom. 10. 14 , 15. None may preach ( though singularly gifted ) in a constituted Church without authoritative sending . Barnabas and Saul had singular gifts , yet must be ordained notwithstanding , Acts 13. 1 , 2. And if bare Gifts be a sufficient Call , it must of necessity follow , that all that have gifts are called to preach : then gifted Boyes must preach ; as the little Gifted Boy now at Stafford preacheth Redemption against the baptizing of Infants , &c. for now they begin to boast , that out of the mouthes of babes and sucklings their foes shall be confounded . 2. Then gifted women , who have better gifts then many of these Preachers , must also preach ( as some of them hold and p practise ) though the Apostle permit not a woman to speake in the Church , but to keep silence . There is one place which fully cleares this scruple , Matth. 10. 1. 5. where Christ distinguisheth Gifting of men , from Authoritative Sending . Vers. 1. he gifts them ; Vers. 5. he sends them , and gives them their Commission , Goe . We may not confound what the Word distinguisheth . Briefly , there are two things that must concur to the making of a Minister . First , Gifts , abilities , and qualifications both of Life and Learning , fit for so high and holy a Calling : and these consist of many branches , as a learned Divine of our age wel observes . * Opus est hic intellectu tam verborum quàm rerum ; opus est judicio , quod abstrusa eruat ●bscura illustret , ambigua distinguat , diversa conferat , hyperbata ( si tulerit occasio ) disponat , & reponat ordinatâ serie . Requiritur demum memoria & lingua , jugi excitata praxi ut praecepta retineantur , & efferantur in bonum publicum . Ista perficiunt constant lectio , penetrans meditatio , fida & tempestiva collatio . Thus you see there are more Gifts required in a Minister then the world dreames of ; as Arts , Sciences ; Latine , Greek , Hebrew ; Reading , Meditation , Conference , utterance , Memory , &c. besides Temperance , Humility , Piety , Gravity , Mortification , Self-denyall in many lawful liberties which others may take &c. Secondly , He must have power and q authority given him from the Presbytery to exercise those Gifts : he must not run before he is sent , but must have an Outward Call as well as an Inward , 1 Tim. 4. 14. Christ himselfe was sent , and he sent his disciples Iohn 20. 21 , 22 , 23. As my Fath●r hath sent mee , so send I you . These mysteries must be committed onely to faithful men , who are able to teach others , 2 Tim. 2. 2. they must be Scribes instructed for the Kingdome of God , &c. Matthew 13. 52. Else , as one wel observes , In tam praeposterâ disciplinae ruinâ tot essent sensus , quot capita , tot dissensus , quot sensus , & plures procul dubiò Praedicantes loquacissimi , quàm Auditores humanissimi . All Preachers are sent either by God , or by the Devil : they that cannot prove their Cal from God , may know who sends them . r Tertullian shal tel them , What is not of God comes from the Devill . I shall conclude this point with the words of a s Reverend and Learned man . It hath been generally received in the Church , that both Matter and Forme , Mission and Vision , Gifts and Calling , must concur to the constitution of him who exercises a publick Ministery . For even our Lord Jesus Christ , in whom all fulnesse dwels , glorified not himselfe to be made a High-Priest , but was t called of God as Aaron was , Heb. 5. 45. And the rule is there given , that no man takes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an honour or office to himselfe , whatsoever be his parts or abilities . And the Apostle saith not . How shall they {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , publickly preach the Word . without gifts and abilities ? but , except they be sent , Rom. 10. 15. It must not be denyed , but that every member in the body hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , his proper office , Rom. 12. 4 , 5. whereby it may contribute to the good and edification of the whole . The Word of God that dwells in any , ought to diffuse it selfe for the benefit of others , in their families , relations , and conversations . The talent which God hath given to every one , is to be put forth to use . The Samaritane-woman may call out her neighbours to Christ , and the Shepheards may spread abroad what they have heard of him , though they be but shepheards , and neither Priests nor Levites ; but every star in his owne Orb or Sphere . Diversa est ratio membri & instrumenti publicì ; there 's a difference between a private member of the Church , and a publike instrument : For all the Freemen of this City or Corporation are not Aldermen : and the edification of the body by Ministers , and by membership , are plainely distinguisht , Ephes. 4. 11. & 16. If every Phaeton that thinkes himself able , may drive the Chariot of the Sun , no wonder if the world be set on fire . I should not doubt to say , that as in some cases , Omnis homo miles ; against a sudden assaulter or invader , every man is a souldier : so , as the case may be , Omnis Christianus Evangelista ; every Christian is an Evangelist ; as Edesius and Frumentius publisht the Gospel to the Indies , and the woman to the Iberians ; as the Ecclesiastical History reporteth , &c. Thus he . 'T is for Wolves and false Prophets to be self-called , and to come of their owne accord : True Prophets are alwayes sent ; as Moses , Isaiah , Amos , the Levites , Christ and his Apostles , &c. but false ones t Come ; they are not Sent. But what said the Gifted Brother to this Argument ? Altum silentium ! not a word ; the brightnesse of this truth shone so strongly in his face , that he was fain to Face about , and desire of the u Reverend Moderator , that he might first urge his own Arguments , and I should have liberty to urge mine after ; which being granted him , è postico discedit , having finish'd his own Arguments , he never staid to heare mine , but left his followers ( of which we had more then a good many ) to shift for themselves , &c. Goliah being non-plust , vanquisht and fled , I set upon the multitude , and with this following Argument Routed them all . The third Argument . If all that have gifts may preach , then all that have gifts may Baptize . But all that have gifts ( say you ) may Preach : Ergo , All that have gifts may Baptize . Here the gifted Brethren ( for I know not what else to call them : should I call them Lay-preachers , it may be t would be offensive : ) denied the sequel of the major : For though private persons might preach as gifted men , yet none might Baptize but Officers . And herein they agree with Mr. Robinson and the Independents , who confesse , that none may Baptize but men in Office . To this I replyed thus , What Christ hath joyned together none may separate . But Christ hath joyned Preaching and Baptizing : Therefore none may separate them . He that hath the power of Preaching , to him Christ hath given the power of Baptizing . Q. But where say they , do you prove this ? A. I answer , Matth. 28. 19. Go , Preach and Baptize , where , that Christ speakes not onely to the Apostles , but also to all ordinary Pastors , their successors , is clear , verse 30. Lo , I am with you , &c. He speaks it to such Officers as were to remaine in the Church to the end of the world . Here I called againe for an answer ; but the gifted Brethren wanted the gift : They were like men in a Net ; they could neither go forward nor backward , but like Cuckowes they still sung one and the same song , viz. Though they might Preach as gifted Brethren , yet none but men in Office might Baptize . I Replyed , If they had power to do the one , they had power to do the other ; which I proved thus . Those that have power to do the greater work , have power to do the lesse . Preaching is the great work , and Baptizing the lesse . Here the Apostle prefers Preaching before Baptism , 1 Cor. 1. 17. Christ sent me not to Baptize , but to preach the Gospell , ( i. e. ) comparatively ; not so much to Baptize , as to Preach . Now if none may Baptize without a Cal , then , à fortiori , it concludes more strongly that none may Preach without a Cal : If I may not do the lesse without a Cal , surely I may not do the greater uncalled . 2 See whas w absurdities follow this absurd Tenent : For , if men may Preach without a Call , then they may Baptize without a Call ; and if they may Baptize , they may deliver the Lords Supper , and Church censures , &c. Then gifted Boyes , and gifted Women , and gifted Midwives , may Preach and Baptize ; and if all gifted persons be sent , it will necessarily follow . I proceed now to those Arguments which I could not prosecute in publike for want of time , and by reason of x Tumult . The fourth Argument . If no Priest or Prophet might offer Sacrifice under the Law without a Call , then ( à foriori ) none may preach the Word , or deliver the Sacrament under the Gospel without a Call . But no man might offer Sacrifice under the Law without a Call : Ergo . That no man might offer Sacrifice under the Law but a Priest , and one in Office , is cleare , Exod. 28 1. Numb. 18. 22 , 23. the Levites , not the Children of Israel , must doe the service of the Tabernacle . And 2 Chron. 23. 13. for a man not in office to have offered Sacrifice , had been death . God is the same stil , and hates presumption now , as much as ever : and though he punish not with such visible external judgements as he did under the Law , as stoning &c. yet he punisheth with spiritual judgements , which are sorer ; as Pride , Self-confidence , Apostacie , strong delusions , the stone in the heart , &c. 2. Preaching is as great a work , if not a greater , then Sacrificing ; and the Sacraments of the New Testament , more excellent then the Sacrifices of the Old : hence ( y Matth. 11. 11. Christ prefers the least Minister of the Gospel before Iohn , because he preach'd Christ more fully , more clearly then he did . And if neither Christ nor Aaron , ( who were so richly gifted ) would take upon them the Priesthood without a Call , Heb. 5. 4 , 5. No man taketh this honour to himselfe , but he that is called of God , as Aaron was : so Christ glorified not himselfe to be made an High-Priest , but his Father cals him ; he did not call himselfe : How great then is the rashnesse and presumption of those who fraud ulently and violently assume this Office to themselves , without an ordinary Call ! It 's a note of a False Prophet , and a Wolfe , he comes without a Call , Acts 20. 29. Many creep into the Ministery at some window or back-doore , like a thief ; as Iude ( vers. 4. ) complaines of some that were ( z ) crept in amongst them : and 2 Tim. 3. 6. Of this sort are they that CREEP into houses , and lead captive silly women , &c. We have many Sects now abroad , Ranters , Seekers , Shakers , Quakers , and now Creepers , such as creep into Pulpits , and creep to Conventicles , deceiving others , and being deceived themselves . From such turne away . a A true Minister preacheth in God's Name , by vertue of a Call from God : he dares not teach without it . Hence Paul , to shew the truth of his Apostleship , and that he was no Impostor , oft mentioneth his Call , Gal. 1. 1. Col. 1. 23 , 25. There are many Reasons to convince men of the necessity of a Call to this sacred Function . 1. Reas. Without it , all their Preaching and Baptizing is a meere Nullity : As a man that usurpes the office of an Ambassadour without the Princes Commission , ( though haply he may deliver his minde better then a reall Ambassadour , yet ) he declares but his owne fancies , and not the Princes minde ; and so not only loseth his labour , but also endangereth his neck for his presumption . He cannot speake as from God , because he hath no Call or Authority from him so to doe . 2. He can expect no Successe , because he is not in Gods way : God wil be found of us onely in his owne way , and there he wil protect us , Psal. 91. Such as have a Call from God , may expect his blessing , ass●stance , and deliverance : and this sweetens all our sufferings . That we are in Gods way . The knowledge of a Call to a worke , wil help a man thorow the difficulties of the work , ( as a b sweet Divine observes : ) to such that text is ful of encouragement , Isa. 42. 6. I the Lord have called thee in righteousnesse . What followes ? I will hold thy hand , and will keep thee , &c. 3 People cannot heare such a one with comfort and profit if they be not perswaded that God hath sent him , Rom. 10. 14. Such as chuse and call themselves , labour in vaine , because they have no promise of a blessang from God : He may justly say to them , Let him that sent you , protect you ; let him that called you , blesse your labours . To this agrees that of the learned Bucan. A Call ( saith he ) to the Ministery is very necessary , 1. In respect of Gods glory ; 2. The honour of the Ministery : 3. for the peace and comfort of the conscience of the Ministers themselves : 4. That the people may know they have lawful Ministers , and so may obey their Ministery , &c. 4 God wil have all things done according to that Rule and Order which himselfe hath prescribed . Now Gods Method and Order is this : 1. To call and separate men for the Ministery . 2. And then Preach . The principal Call is from God ; the manifestation and declaration of it is from the Church : and such are said to be made by the Holy Ghost , though men ordaine them , Acts 20. 28. and if upon trial they approve of thee , and bid thee Go , t is as effectual a Call , as if God from heaven should call thee . As one of your owne sayes of the Ministery , He that pretends to be taught without the Word , is not taught of God , but of the Devil : So he that pretends he is called of God , without and against the Rule of the Word , is not called of God , but of the Devil . True , many in our dayes boast of the Spirit ; it moves them , it cals them , Iude 19. You have two notes of such as have not the Spirit : They are , 1. Separatists , dividing and separating themselves from the true Church of Christ , renouncing their Communion , forsaking their Assemblies like Apostates , and so cast off publick Ordinances . 2 Sensualists , following the dictates of corrupt nature and carnal reason , forsaking their Callings , and giving themselves up to idlenesse , ease , and carnal delights , &c. These have not the Spirit , unlesse it be the spirit of delusion . The fifth Argument . From the Absurdities which would follow , if this were once granted ; though I should be loath to dispute with these men from such a Topick : for they are men of large swallows , and surpasse the man I have read of , Qui toto devorato Bove defecit ; in cauda ; who having swallowed an Ox : could not get down the tail : but these men wil swallow head , horns , and tail , skin and bones , and yet make no bones on 't . Arminianism , Socinianism , Anabaptism , &c. all goes down be it never so rotten . Yet I shal take a little pains ( if it may be ) to convince them . 1 Absurdity . If bare gifts be a sufficient Call to an Office , this would confound all Callings and Societies . For then Samuel , who had a Physical and natural power to kil Agag , had a sufficient call to authorize him to kil him . Then an ability to discharge the Office of the high Priest in a man of the Tribe of Iudah , were a good Call for one so gifted to thrust himselfe into Aarons chair , which God tyed only to Levies Tribe . Then every Souldier that hath a Commanders gift , may be a Commander , and a General without a Call . Then he that hath gifts for Magistracy , may be a Magistrate , and execute justice on malefactors without a Call . Then a Lawyer having a Judges gift , may step up into the Judges feat , and sentence men without a Call . And he that hath gifts to be a Parliament-man , may be a Parliament-man without a Call , &c. Et sic in infinitum . Then farewel Magistrates , Ministers , Judges , Parliaments , &c. If every man may execute these Offices without a Call , what need we any of them ? Austin writing upon Iohn , tels a story of a certaine man that was of an opinion , that the Devil did make the Fly , and not God ; saith one to him , If the Devil made Flyes , then the Devil made Worms , and God did not make them ; for they are living creatures as wel as Worms . True , said he , the Devil did make Worms . But , said the other , If the Devil did make Worms , then he made Birds , Beasts , Man . He granted all . Thus , saith Austin , by denying God in the Fly , he came to deny God in Man , and to deny the whole Creation . 2 Then every Gifted Boy , and every Gifted Woman , should be Preachers . 3 Then all that have Gifts to Baptize , and deliver the Lords Supper , may Baptize and deliver the Lords Supper . 4 This would open a flood-gate to all Errors , Heresies , and Blasphemies : For in the Scriptures are many things ●ard to be understood , which many wrest ( for want of judgement ) to their owne destruction . We have had woful experience of this , since Artificers , Souldiers , Women , &c. have turned Preachers . I never heard but one of this New Tribe of Gad , and that was a Souldier , Lieutenant Phelps ( as I remember he call'd himselfe ) a Dipper , &c. ( for I never yet knew the man that had but one Error . ) His Sermon was as ful of errors , as a Dogge is ful of Fleas : Universal Redemption , Free-wil , Dipping , against Baptizing , &c. 5 Then all vain-glorious Hypocrites ( who think they have gifts beyond all others ) would turne Preachers : the emptiest barrels make the lowdest sound , the worst metal the greatest noise , and the lightest ears of Corn hold their heads highest . 6 Then the Church , which is Christs mystical Body , would be monstruous , all Eye , all Ear , all Head : contrary to that of the Apostle , who tels us the Church is not one member but many , 1 Cor. 12. 14. 15. &c. And v. 28 , 29. Christ hath set some ( not all ) in the Church Apostles . And then asketh the Question , Are all Apostles ? Are all Prophets ? &c. The Interrogation is a strong Negation . 7 If this be tolerated , it wil make both Ministers and Ministery contemptible , both the Preaching and the Preachers vile . 'T was Ieroboams sin ▪ 1 King. 13. 33. He made of the lowest of the people Priests of the High-places : whosoever would , be consecrated him , and ●e became a Priest . But marke what followes , v. 34. This thing became sinne to the house of Jeroboam , even to destroy it , and cut it off from the face of the earth . The toleration of such Irregularities , is not so smal an Errour as some imagine . The sixth Argument . Every Preacher must be able ( in some good measure above ordinary Christians ) not only to divide the Word aright , ( 2 Tim. 12. 15 ) soundly to interpret and give the true sence and meaning , applying the same to edification : But he must be able also to convince gain-sayers , as Tit. 1. 9. But every Gifted Tradesman , Naylor , Taylor , &c. is not able to divide the Word aright , nor to convince a learned adversary and gainsayer : Ergo , The Major is clear of it selfe . The Minor I prove thus : Those that want learning both Humaine and Divine , cannot be sound Interpreters , nor solid Disputants . But most of our Gifted Artificers want Learning both Humaine and Divine : Ergo . Obj. We have the Translations ( say they ) and by them we can help our selves . A. Translations are excellent helpes ; c yet in regard of the Emphasis and fulnesse of the Original , we may say as the Queen of S●eba did to Solomon , That which shee heard was nothing to the glory which she saw . Then came in errour and superstition , when it was Heresie , or atleast suspition of it , to understand the Greeke and Hebrew . What miserable wrackings and rentings of Texts have come into the world , through ignorance and want of understanding the Languages , not onely in the latter , but especially in former times , is fully declared by that d Learned Casuist . I shall only adde the Fryar that would prove God made ten Worlds , from the words of Christ , Annon decem facti sunt mundi ? and he that would prove that Melchizedecke offered Salt with Bread , because he read in the Text , Rex Salem , ( i. e. ) King of Peace , were Sir Iohn Lack-Latines . I would willingly know of such as contemne humaine Learning and the Languages , how they would expound and reconcile differences in these following Texts , without Learning . 1 How wil you interpret that place , Iob 1. 5. It may be my Sons have sinned , and blessed God ? So 't is in the Original ; Benedixerint , non maledixerint . A. Here 's neede of Rhetoricke ; this is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , an Euphemismus ; when we put a good name on a bad thing . ( So 1 King. 21. 10. ) The Scripture in loathing a vice , omits its name , and sets down the contrary vertue . 2. 1 Cor. 11. 25. Hic calix est sanguis ; This cup is my blood . The Cup is not Christs Blood . A. Calix . i. e. vinum in calice ; continens , pro re contetâ . Met. subj . 3. When there is difference in Translations ; as Eph. 5. 16. the Geneva reads Redeeming the season ; ours , Redeeming the time . Which of these is most genuine ? A. The former ; because the word in the Original is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , opportunitas temporis , not spatium temporis . So Eph. 4. 32. The Popish Translation reads it , H●c est magnum Sacramentum ; but ours , This is a great Mystery . Which is the truest ? Ours , because it agrees with the Original , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . The Socinians deny the Deity of the Holy Ghost , and that up on this ground , Because he is called the gift of God . He that is the gift of God , is not God . But the Holy Ghost is the gift of God . Luk. 11. 13. A. Here is need of Rhetorick . The Spirit is oft in Scripture put for the gifts of the Spirit ; Meton-effici . So 1 Thess : 5. 19. Quench not the Spirit ; i. e. the gifts of the spirit . Faith , Hope , Love . Hence , what Luke calls the Spirit ; Matth. 7. 11. cals good things . Thus we see how needfull Arts and Languages bee . Hence the holy Ghost commends Learning in the Saints : Moses was learned in all the wisdome of the Egyptians , and was mighty both in word and deed , Acts 7. 22. Daniel and his companions had skill in all learning and wisdom , Dan. 1. 4 , 17. Apollos was eloquent , and mighty in the Scriptures . Paul could speake Languages more then they all ; and oft makes use of his Humaine Learning : He cites Epimenides the Poet to convince the Cretians , Titus 1. 12. and Aratus , Acts 17. 28. Menander , 1 Cor. 15. 33. and useth Syriack and Hebrew termes , as Abba , &c. Hence wee read in Scriptures of the Schooles of the Prophets , and Colledges erected , where the Sonnes of the Prophets were trained up in Learning , and studied the Lawes of God , that they might be fitted to teach others ; as at Naioth , 1 Sam. 18. 19 , 20. Iericho and Bethel , Schools of the Prophets , 2 King. 2. 3 , 5. How shall a man bee able to preserve the Truth in its purity , against Heretickes , without Learning ? How shall a man bee able to Analize and open many obscure phrases in Scripture , without Logick , Rhetorick , Tongues ? &c. as a e Reverend Divine , in an excellent Tract , doth fully declare . Great is the pride and wantonnesse of this age , to tread all that Learning under foot , without which the knowledge of the Scripture is not to be had , upon humane endeavours : to undervalue the abilities of a learned age , in comparison of the boldnesse of Mechanick persons , in spending the mouth without sense underneath ▪ seemeth to be the wantonnesse of this time , for after ages to admire : But for private persons against publicke Order , and the Unity of the Church ▪ to cal Assemblies , and to exercise their pretended abilities in such Assemblies as publike Order forbids , is neither more nor lesse then Schisme . Let them that do it advise at whose door the sin of that Schism lyeth ; as a learned man complaines . Obj. We see many private Christians of eminent parts called to the Ministery that want the Languages , yet do much good in their places . Ans. Many private Christians that are called to publick service , by pains and industry have gained the Languages , and some insight into the Arts , &c. and those that want them , lament their defect ( they do not contemn them as needlesse and uselesse , but ) would give much for the attaining of them ; and they reverence such as have them . True , a man may be a Minister , and yet want these ; but he 's a defective and lame one : a man is a Man , though he have but one leg , or one arm ; but he is not so compleat a man as he that hath two : and when he comes to wrestle with an adversary , he finds his wants , &c. To conclude , Arts , and Sciences are requisite for a Divine , non necessitate absolutâ , as if a man could attain no knowledge in Divinity without them ; sed necessitate expedientiae , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Scite Aquinas , Theologia non accipit sua principia ab aliis scientiis , tanquam â superioribus ; sed utimur illis tanquam inferioribus & ancillis . The Seventh Argument . From the sinfulnesse of it . Whatsoever is not of faith , is sin ▪ Heb. 11. 6. But whatsoever we do , if we do it not by vertue of some Command or Call , is not of faith : Ergo , 'T is sin . A man must have some warrant from the Word , to assure him of a Cal , before he can do it in faith . Hence Christ refuseth to divide the inheritance , Luk. 12. 14. Who made me a judge ? q. d. ' I is not within the compasse of my Calling . Now what Command or Cal our gifted Brethren have to Preach , I shal examine in the Answers to their Objections . The Eighth Argument . If none may Preach but such as be ordained , then every gifted person may not preach . But none may preach but such as be ordained , Tit. 1. 5. I will that thou ordain Elders , What need Paul leave Titus in Crete to ordaine men , if every gifted brother may preach without Ordination ? Men may not run and ordaine themselves ; but upon Tryal , being found sufficient and fit , must be Ordained . In a constituted Church , Ordination is alwaies necessary . The Apostles would have none to preach but Ordained men . They must be Elders in Office before they preach , as appeares . Acts 13. 23. Separate Barnabas and Saul for the worke of the Ministery . Acts 14. 23. and 15. 22. They ordained them Elders in every Church with prayer and fasting , f 1 Tim. 4. 14. and 5. 22. and 2. 22. and 1. 3. 10. And this was to continue in the persons succeeding them for ever , as appeares by the charge imposed on Timothy , 1 Tim. 6. 13 , 14. It must endure till the comming of Christ ; which could not be in Tymothies own person , but in his successors . The Ninth Argument . If no man might be an inferiour Church-Officer or Deacon without a Call , and Ordination from the Church , Then ( à fortiori ) no man may be a Preacher and superiour Church-Officer without a Cal and Ordination . The Antecedent is clear , from Act. 6. 2 , 5 , 6. Therefore the Consequent must needs be granted . 2 If in the Commonwealth none may intrude into anothers Calling , but must proceed in an orderly way , and first serve an Apprenticeship , Then much lesse may any intrude into the Ministers Calling ; but he must first proceed in an orderly way , and be first qualified and fitted for it . To this agrees that complaint of Hierome , That men are uncapable of other Arts and Sciences without a Call ; onely in Divinity , every man is bold to interpret Scripture . Sola Scripturarum est ars quàm sibi vendicant . Hanc garr●l● anus , hanc delirus senex , hanc sophista verbosus , hanc universi praesumunt , lacerant , docent antequam discunt , &c. The pratling old woman , the doting old man , the brabling Sophister , and the generality of men , tear the Scriptures , and presume to teach before they have learned themselves . Where he doth not condemne the reading of the Scripture by all sorts , but only presumptuous ignorant reading and expounding by such as taught before they had learned themselves . For elsewhere he commends the reading of the Scriptures by Lay-men , and would have it dwel in them not only sufficiently , but abundantly . So Chrys. Hom. 9 ▪ in Epist. ad Coloss. Audite seculares , comparata vobis Biblia : Ye men of the world , get you Bibles . Read , but read with prayer , with humility , with piety , prudence , and feare . This Spiritual Word cals for a Spiritual Reader . 'T is only a gracious heart that can discern these Mysteries . The tenth Argument . If every man must study to be quiet , doe his owne work , and keep the bounds of his proper Calling ; Then private men may not be Pulpit-men . But the Apostle commands , 1 Thess. 4. 11. that every man g study to be quiet , yea , seek after quietnesse with a kinde of holy emulation , esteeming it an honour to be of a meeke , quiet , calme , contented temper , and peaceable conversation . But how shal they attaine this ? By doing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , our owne things , i. e. that which comes within the compasse of our general or particular Calling . Hence the Apostle condemnes such as are busie-bodies in another mans Diocesse , 1 Pet. 4. 15. Let no man suffer as a busie-body . — Tractent Fabrilia Fabri . Let the Naylor keep to his Hammer , the Husband-man his Plough , the Taylor to his Shears , the Baker to his Kneading-trough , the Milner to his Toll , the Tanner to his Hides , and the Souldier to his Armes , &c. They must not leap from the Shop to the Pulpit , from the Army to the Ministery , from the Blue Apron to the Black Gowne , &c. But if ever men would have comfort , let them keep the bounds and limits of their particular Callings . God hath set every Calling its bounds , which none may passe . Superiours must govern ; Inferiours Obey , and be Governed : Ministers must study and Preach ; People must hear and obey , &c. As in an Army , the General appoints every man his place and station ; one in the Front , another in the Reare , &c. there he must abide against the enemy ; there he must live and dye : so 't is in Humaine Societies ; the great Lord General hath appointed to every man his particular Calling , and in doing it he must live and dye . The Apostle makes this ●lear , 1 Cor. 7. 20. Let every man abide in the same Calling wherein he was called : every man must continue and even dwel in that particular Function to which he is called . God abhors Ataxy , and disorderly confounding of those Callings which he hath separated . Q. Whether a man may change his Calling ? A. He may not lightly , or for any base end of his owne , change it : but if he can finde a clear and just Call , he may . Q. But when hath a man a Call ? A. 1. When he is called from one Calling to another immediately by God , as Elisha from the Plow , Amos from the Herds , to be Prophets , &c. or immediately by the Church of God , when upon the improvement of Gifts they are called ( they must not be their own Judges , and call themselves ) by those whom Christ hath authorized , to some higher place in Church or Common-wealth . Thus he that used the Office of a Deacon wel , was promoted to the Ministery , 1 Tim. 3. 13. A diligent man ( as one wel observes ) stayes not long in a low place . Thus a private man may come to be a Magistrate ; a Phisitian , a Minister , &c. 2 When the Calling that a man hath wil not maintaine his family , then the Artificer may either change his Calling , as the Artificer may become an Husband-man , &c. or adde another calling to his owne , to support his family . 2. That he may not be burthensome to others . Thus Paul preacht and made Tents , that he might not be burthensome to the Church of God , Act. 18. 3. Obj. If Paul kept a double Calling ( say they ) why may not we Nayl and Preach , Patch and Preach , Weave and Preach ? &c. A. You may not argue ad idem : for there is a great difference between you and Paul . 1 He had much learning , and great abilities ; you have no learning , and meane abilities . 2 He was an Apostle , had an extraordinary measure of the Spirit ; had his learning given ; we gotten : He by Revelation , and inspiration , we by industry and study , Reading , Meditation , &c. Yea Paul himselfe had his Parchments . Hence , in T●mo●●y , he commands all Ministers to give attendance to reading , to meditation , and to give himself wholly to them . The work of the Ministery is a most laborious work , ( being rightly followed ) insomuch that the Apostle puts a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} on it , W●o is sufficient for these things ? 2 Cor. 2. 16. Every man is not fit to be a Carver to a King : there are many qualifications required of a Minister , 1 Tim. 3. 1. &c. Titus 1. 5 , 6 , 7. Act. 20. 17 , 28. 1 Pet. 5. 1 , 2. Mal. 2. 7. 3. The work of the Ministery is a distinct Calling hath dist●nct Offices and duties belonging to it and distinct promises made to it ▪ Mat. 16. 19. & 18. 18. Iohn 20. 21 , 23. The power of the Keys is not given to the whole Church , but one Peter and his successors , Ministers of the Gospel . 4. The Apostle labours , 1. That he might not be burdensome to the Church of Thessalonica , which was poor 2 Thes. 3. 8. He takes double pains , Act. 20. 34. 2. That he might stop the mouths of the false Prophets , who would have accused him for making advantage of the Gospel . 3. That he might be an example of industry . 5. 'T is confessed by all godly Divines , that a man may keep two Callings : if they be subordinate and subservient one to another , furthering , not hindring each other , and be no way offensive , but rather adorning our profession ( if God give strength and ability , and it be done out of Conscience , not Covetousness ; to advance Gods glory , not our selves ; for the common good , more then our own ) we may with comfort undertake them . Thus , to tutor and teach children , is subservient to our Ministery , and furthers it ; we enrich our selves with Arts and Languages , and benefit others . Thus Samuel a Prophet had a School of young Prophets at Ramah , and Elisha at Gilgal , 1 Sam. 19. 20. 2 King 4. 38. But Baking and Preaching , Nayling and Preaching , Patching and Preaching and that by men of little abilities , will not hold . A Minister must not entangle himself with the affairs of this life , 2 Tim. 2. 4. Christ would not meddle with secular affairs . Luk. 12. 14. Who made me a Iudge ? Yea ▪ works of Humanity must give place to Preaching , as burying the dead bidding farewel , Luk. 9. 59. because the practise of the one hindered the other . The Apostles would not serve Tables , that they might give themselves to Prayer and Preaching , Act. 6. 4. And if we must give our selves wholly to Reading , where is the Nayling ? &c. The eleventh Argument . They which have no promise from God of Divine assistance , cannot comfortably or successfully undertake a work . But private persons turning Preachers ( without a Call ) have no promise of Divine assistance : Ergo , They cannot comfortably and successfully undertake that work . The Major is undenyable . The Minor is grounded on Mat. 28. 20. Lo , I am with you , &c. The promise is made there to Apostles and their successors ; therefore when they meet with any opposition , they comfort themselves by their Call : God sent them , Ergo . The the twelfth Argument . That way which breeds disorder , Error and confusion , is not the way of God . But toleration of private persons out of Office to expound and interpret Scripture in publike , is a way that breeds disorder , Error and confusion . Ergo . 'T is not of God . The Major is cleer from 1 Cor. 14. 33 , 40. God is not the Author of confusion , but the God of Order ; and blames his people because they did not things according to Order , 1 Chron. 15. 13. What is a Church without Order , but a little Hell above ground ? V●i ordo nullus , horror sempite● nus . Where Order is wanting , it fills a Kingdom with Sedition , Confusion , Errors , Blasphemies and Heresies . h Order is the beauty of Churches . Hence God hath set an Order in the sensible Creatures ; Order in the insensible , among the Stars ; Order in the Rational , Order in Heaven ; yea , there 's some kinde of Order in Hell ; there 's Beelzebub a Prince of Devils ; and some harmony , his kingdom is not divided . The Church is never so terrible to her adversaries , as when every one in it keeps his station and bounds which God hath set him ; then she 's terrible as an Army with Banners , as L. G. Cromwel in a Reply to the Scots ( who were troubled that men in civil imployment should usurp the calling of the Ministery ) tells them , that an approbation from men hath Order in it , and may do well , &c. 2 , For the Minor , that toleration of such uncalled Preachers breeds Error , 't is proved by woful experience in this Kingdom , and in New-England : Mistris Hutchinson , under a coulourable pretext of repeating Sermons , held a weekly exercise . whereby in a little time she had impoysoned a considerable part of that Plantation with most dangerous and damnable Errors and Blasphemies . Hence the Arminians , Socinians and Anabaptists plead for this , as a way to uphold their Errors , and destroy Truth , The Thirteenth Argument . If the Church be Gods house and Family , then no man may presume to exercise any Function there , without a Call from God . But the Church is Gods House , , 1 Pet. 4. 17. That God should rule and appoint Officers in his own house , is but reason . Hence the Apostle tells us he was i made a Minister of the Church ; but how ? Not according to his own presumption , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , juxta dispensationem Dei ; according to the houshoud-dispensation of God : I am made a Minister , I did not make my self . 'T is little better then * Sacriledge so to do . The fourteenth Argument . From the Rise of it . That which springs from pride and self-conceitedness , cannot be good , ( Qualis causa , talis effectus ; an evil tree cannot bring forth good fruit . ) But this kind of Preaching springs from pride and self-conceitedness : Ergo , It cannot be good . The Major none will deny . The Minor is cleer . That this usurpation of another mans Office without a Call , comes from P●ide , appears by their actions : ( we judge of Springs by their streams , and of trees by their fruit : ) if I see a man intrude into the judges Seat , and take upon him the Office of a Judge without a Call , I say the man is Proud and self-conceited . Obj. We have Gifts ; and it 's no Pride to use our Gifts . A. We must first distinguish of Gifts : some are Real ; and those that have these , are so modest and humble , that they must be thrust into the Ministery . 2. Those that have imaginary Gifts , are oft most forward : 't is the dry Keck and scratching Bramble that desires the rule , Iudg. 9. 15. 2. The using of Gifts is twofold ; Regular or Irregular : this latter springs from Pride . The fifteenth Argument . If Christ at his Ascention gave onely [ some ] to be Pastors and Teachers , then all gifted men may not be Teachers . B●t Christ at his Ascension gave onely [ some ] to be Pastors and Teachers , Eph. 4 11. And 1 Cor. 22. 28 , 29. He hath set [ some ] in the Church , &c. Are all Apostles ? &c This would confound Pastors and People , Teachers and Hearers ; when Christ himself distinguisheth between a righteous man ( though gifted ) and a Prophet in Office , Mat. 10. 42. So that the Calling of a Minister is not common to all , but only to some ( id est ) such as Christ sends : for as all the body is not eye , so all the body of Christ is not a Minister , whose Office is to be in the mystical body , as the eye is in the natural . The sixteenth Argument . That which hath neither Precept nor President , is neither commanded not commended in the Word of God , may not be tolerated in the Church of God . But this kind of Preaching by gifted Brethren ; hath neither Precept nor President in all the Word of God : Ergo , It may not be tolerated in the Church of God . We never read in all the Old and New Testament of any that took this Office , but that he was called either Mediately or Immediately , Ordinarily or Extraordinarily . his new-found Officer , a gifted Preacher out of Office , is not to be found in the Bible , &c. I have but one Argument more , and then I come to examine the proofs . The seventeenth Argument . From the Practice of all Reformed Churches . That which is condemned by all the Churches of God , and is contrary to their Practice , ought not to be tolerated in our Church . But this practice of private mens Preaching without a Call , is condemned by all the Churches of God , and is contrary to their Practice . Ergo . For the Major , that the Practice and custome of the Church of God ought to be regarded by us , appears by that Apostolical phrase , 1 Cor. 11. 16. We have no such custom , nor the Churches of God . And 1 Cor. 10. 32. we are forbidden giving offence either to Jew or Gentile , or the Church of God . For the Minor , ( lest any should think that I am singular in this point , and write out of affection more then judgement ) I will call forth all Reformed Churches , and Impannel a Jury of good old Orthodox Divines , who have witnessed with one consent against this New-found creature , the Lay-prophet . And because I would not erre , I will proceed in a fair Legal way of trial , and will , 1. Arraign the Prisoner at the Bar , being taken captive by Sat●n . 2. I will impannel the Jury , and produce Evidence against him . The Inditement . Lay-Prophet , thou art here indited , by the name of Lay-prophet of the City of Amsterdam in the County of Babel , for that thou , contrary to the Peace of our Soveraign Lord and Saviour , his Crown and Dignity , hast usurped another man's Office , and thereby hast brought Disorder , Anarchy , and Confusion into the Church of God , together weth a Bastard-brood of Arrians ▪ Arminians-Socinians Anti-Trinitarians ▪ Anti-Nomians , Anti-Sabbattarians , Anti-Scripturists , Anabaptists , Mortalists , Familists , Separatists , Millenaries , Enthusiasts , Seekers , Shakers , Quakers , Ranters , Libertines , Erastians , Scepticks , Independents , &c. J. What sayst thou ? Art thou guilty , or not guilty ? P. Not guilty , my Lord . J. By whom wilt thou be tried ? P. By the Independents , my Lord . J. Alas , the wiser and better sort of those know no such creature , neither will they own thee . P. Then , my Lord , I appeal to the k Anabaptists and Libertines . J. These are thy l fellow-prisoners , and so can be no fit Iudges in this Case . P. My Lord , if there be no Remedy ; I am content to be tried by the Jury . J. Thou hast well said : thou shalt have a full , a fair , and free hearing . Cryer ▪ call the Iury . 1. Call in Reformed Churches . Vous avez Reformed Churches , Call the French Church . J. What can you say against the prisoner at the Bar ? Fr. Ch. My Lord , we believe that 't is not lawful for any man upon his own authority to take upon him the Government of the Church ; but that every one ought to be admitted thereto by a lawful Election , so neer as may be , and so long as the Lord giveth leave , &c. And we detest all those Fanatical spirits , who , as much as in them lie●h , desire that both this Sacred Ministery or preaching of the Word , and Administration of the Sacraments , were utterly abolished . J. Call the Church of Scotland . Vous avez the Church of Scotland . P. My Lord , I except against this Church ; they are Presbyterians , and they never prophesie good to such Prophets as we are . J. But you will acknowledge them to be a Reformed Church ? P. Yes ▪ my Lord . J. You must needs ; for m King James gloryed that he was King of one of the purest Churches in Christendome . And for their Government by Presbyteries , 't is the way of all Reformed Churches , and that we are bound by Covenant to labour for , as appears by that learned and excellent vindication of the Presbyterial Government , published by the Ministers and Elders in London , Novemb. 2. 1649 Where this Government is proved to be of Divine Right , the cavils made against it fully answered , and its excellency above the Congregational way demonstrated . 'T is the honour of that Nation in the sight of the Nations , that by the blessing of God on this Government , they were kept Pure and Peaceable for many years together . Since you have acknowledged it to be a Reformed Church , let us hear what you can say against the prisoner at the Bar. Ch. Scotl. My Lord , we allow ●one to preach with us , but Pastors and the sons of the Pr●phets , and such who aym at the holy Ministery ; and that authority Ecclesiastical must warrant them , is cleer by our Law and practice . J. You have spoken well and to the purpose . Call the rest of the Reformed Churches ; the Church of Helvetia , Bohemia , Ausperg , &c. What can you say against this new-found Officer ? Ref. Ch. We do all with one consent condemn all those which run of their own accord , being neither chosen , Sent , nor ordained . J. Are there any more ? Yes , my Lord , there is the Church of England , which will testifie much against them . J. What can you say against the prisoner at the Bar ? Ch. of Engl. My Lord , they have foully wronged and abused me divers ways ; they have made me loathsome in the sight of the Nations , and have broached many destructive Errors ; so that I am become a proverb and astonishment to the Churches round about me . Whilst my sons spake trembling and durst not usurp , they were exalted ; but since they have offended in this kinde , they are dead . 1. They have offered violence to my Publike Confession , where I told them that the Minister must lawfully , duly , and orderly be preferred to that Office , and that no man hath power to wrest himself into the holy Ministery at his own pleasure . Wherefore these persons do us the greater wrong , which have nothing so common in their mouths , as that we do nothing orderly and comely , but all things troublesomely ●nd without order , and that we allow every man to be a Priest , to be a Teacher , and to be an Interpreter of the Scriptures . J. Can you say any more against them ? Ch. Engl. Yes , my Lord , they have broken the 23 Article , where I told them , that 't is not lawful for any man to take upon him the Office of publike Preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same ; and those we ought to judge lawfully called and sent , which be chosen and called to this work by men who have publike Authority given to them in the Congregation , to call and send Ministers into the Lords Vineyard . J. This is to the purpose : Have you yet any more say ? Ch. Eng. Yes , my Lord , I have two Ordinances of Parliament against them ; the first was April 26. 1645. IT is this day Ordained and Declared by the Lords and Commons assembled in Parliament , That no person be admitted to Preach , who is not Ordained a Minister either in this or some other Reformed Church , except such as intending the Ministery shall be allowed for the the tryal of their gifts , by those who shall be appointed thereunto by both Houses of Parliament . It is this day Ordered by the Lords and Commons assembled in Parliament , That this Ordinance be forthwith Printed and Published , and sent to Sir Tho. Fairfax , with an earnest desire and recommendation from both Houses , that he take care that this Ordinance may be duly observed in the Army ; And that if any shall transgress this Ordinance , that he make speedy representation thereof to both Houses , that the ●ffenders may receive condigne punishment for their contempts , &c. Decemb. 31. 1646. THe Commons assembled in Parliament do declare , That they do dislike , and will proceed against all such persons as shall take upon them to Preach or expound the Scriptures in any Church , or Chappel , or any other publick place , except they be ordained either here or in some other Reformed Church , as it is already prohi●ited in an Order of both Houses of 26 of April , 1645. And likewise against all such Ministers , or others , as shall publish or maintain by Preaching , Writing , Printing , or any other way , any thing against , or in derogation of Church-Government which is now established by the Authority of both Houses of Parliament ; And also against all and every person or persons who shall willingly and purposely interrupt or disturb a Preacher , who is in the publick Exercise of his Function . And all Iustices of the Peace , Sheriffs , Majors , Baylisfs , and other head-Officers of Corporations , and all Officers of the Army , are to take notice of this Declaration , and by all lawful ways and means to prevent offences of this kind , and to apprehend the Offenders , and give notice hereof to this House , that thereupon course may be speedily taken for a due punishment to be inflicted on them . J. Have you any more evidence besides these Ordinances , to batter the Tower of Babel ? ●h . Yes , my Lord , I have one more , and then I have done ; and that is the solemn League and Covenant . J. Cryer , call solemn League and Covenant . Cryer . Solemn League and Covenant , come in and give evidence agai●st the Prisoner at the Bar. Cov. My Lord , I cannot come in . J. No , who keeps you out ? Cov. My Lord , here 's a crowd of Libertines , Anabaptists , Sectaries &c. that hinder me . J. Cryer , make way for the Covenant to come in . Pr. My Lord , I except against this Witness above all the rest ; for it 's onely a Scotish Covenant , a useless thing , like an old Almanack out of date good for little , that is expired , and binds no longer . J. Do you know what you say ? How can you call it a Scotish covenant , when 't was ratified , framed , sealed , and confirmed by both Kingdoms ? Secondly , For its duration ; The matter of it is such , that we are bound all the dayes of our lives to observe zealously and constantly against all opposition , &c. Art . 6. I suppose every good man thinks himself bound to preserve the purity of Religion , to extirpate Heresie and prophanenesse in his place and calling , to endeavour Reformation in himselfe and others , &c. not only till our Enemies were subdued and overcome , but these are Duties to bee practised all our dayes : A well grounded Covenant ( and such was this ) is a sure , firme , irrevocable Act ; 'T is eternitati sacrum , as a very Reverend Divine affirms . P : But wherein have I broken the Covenant ? Cov : My Lord , he hath broken me well nigh-in every branch . 1 Br : They vowed Reformation and now they bring in Deformation ; we vowed Uniformitie , and these bring in Multiformitie ; we vowed for Discipline , these hinder it . In the 2 Branch , we vow to root up Heresie , Schisme , prophanenesse , & whatsoever shall be contrary to sound Doctrine and the power of godlyness , &c. but these are Satans Seeds-men , that sow the Tares of Errour , Heresie and prophaneness in the Kingdom , &c. J : We cleerly see that all the Churches of God are against Lay-preachers ; yet for the better and fuller convincing and convicting of them , let us heare what further Evidence you have against them . Cryer : Here 's renowned Zanchy to testifie against them . J : What is your judgement of these men ? Z : I esteeme that Anabaptisticall Tenent of permitting all to teach in the Church , to be a seditious and devilish Tenent . Thirdly , let us heare what the learned Apollonius can say to this purpose . My Lord , our Judgement is , that none may publickly in the Church-Assembly of the Faithfull , preach the Word of God , in the Name of Christ and of God , but hee who is sent by a Divine Calling for that worke , &c. And this hee testifies to bee the practice of the Belgick Church . Fourthly , Heare Reverend Beza on 1 Cor : 14. 29 , 30 , 31. The Apostle speaks not of any in the Congregation promiscuously , but of Prophets lawfully called to instruct the Church of God ; therefore they are not to be hearkned to , who from hence doe gather that any in the Assembly may speak in the Church , &c. Pris : These are strangers and of another Nation ; but there 's no solid Divines of our own Kingdom that ever writ against us . J : Wee shall cleere that presently ; 1 Call Renowned Perkins , a man famous both at home and abroad , on Isay 6 , Whom shall I send ? thus hee speaks : the Lord would teach us , that no man is to undertake this Function , unless God call and send him ; therefore here are condemned the profane fancies of the Anabaptists , and all like them , who think that any man upon a private motion may step forth and undertake the Duties of a Prophet , to preach and to expound , &c. Object : But , say they , these motions come from Gods Spirit . Answ : Surely they can say little for themselves , who cannot say so much : . but that cannot serve their turn ; for if we say Nay , but they are from the Devil , or at least from your own vanity and pride , how can th●y disprove it ? And might not the Prophet have alledged this , and that with a better pretence and colour then they ? yet he stayeth till God here call him ; even so all good Ministers are to stay Gods calling . And mark how he concludes : These men deserve both the censure of the Church and the Sword of the Magistrate , who dare so boldly offer and obtrude their own fancies and dreames , as extraordinary motions of Gods Spirit : Thus he . And that I may drive this nayle to the head , let us hear what the Sages of latter times have said . 1 You shall have the Judgement of * Mr. Hildersham , the Oracle and honour of his time . A Master of a Family ( saith he ) when he reads a chapter in his Family , may give notes , and observe what he learneth out of it , for his own and their instruction ; yea , he may ask his Family also what they learn and observe out of that they read ( for , Rom : 15. 4. whatsoever is written , for our learning it is written ; ) yet may he not take upon him to interpret Scripture , or to teach any thing out of them to his Family , but what he hath learned from the publick Ministery . Say a man have been trained up in Schools of learning , and have never so great gifts and fitness to exercise a publick Office of the Church , yet may he not take upon him to minister , till he first be proved , 1 Tim: 3. 10. much lesse may a privat Christian take upon him to Analyse or interpret ( which is the most difficult thing , and requireth most skill of any thing that belongs to the work of the Ministery ) not being approved to have such a gift . What Qualifications he requires in a Minister , for brevities sake , I shall refer you to his elaborate Lectures on Psal : 51. p. 166 , 167. 2 That I may leave these men without excuse , Heare what the acute Dr. Love saith in his Serm. Isa. 21. 12. p. 10 , 11 , 12 , &c. having shewed that 't is the watchmans proper charge to watch , and no man must serve in that charge but who is there set by God , either immediatly or mediatly , &c. he shews that Lay-men may teach and instruct their Families at home , in the fundamental grounds of Pietie and Religion , such as they understand : God forbid I should open my mouth against it ; nay , let my mouth be for ever shut , when it shall not be ready to open it self in approbation of it , and exhortation to it , &c. But for the publique charge , the Pulpit , that is the Chayr of Moses , let Nadab and Abihu take heed how they approach unto it , there to offer up the strange fire of their preposterous zeal , lest fire come down from heaven and so devour them , &c. God is my witnesse , I speak not this out of any Spirit of Pride or contempt of the Gifts or Persons of others , be they never so mean , much lesse out of any Spirit of Envie at their parts , be they never so great . I can say ( I trust ) with Moses , and in the Spirit of Moses , that is , in the Spirit of meeknesse Would God that all the Lords People were Prophets and that the Lord would put his Spirit upon them . But wee must give God leave to bee the orderer of his own Ordinances , who being the God of Order , will doubtlesse revenge the breach of Order ; and wee must take leave to call upon men to keep their Callings , not to touch the Mount lest they die ; Quam quisque norit artem ; in the fear of God let every man hold him to his Trade . Ne sutor ultra crepidam : Let not the Taylor , instead of a Garment , cut out a Text , and it may bee with some stoln shreds patch up a Sermon ; let him not mistake the Lords Board for a Shop-board . No , let not every man as hee list venter to be a Watchman , or meddle with the Watchmans charge . Surely , if this bee suffered wee shall all suffer ; God will never take it at our hands . Hee quarrelled once , that the meanest or lowest of the People were made Priests by Ieroboam , though the truth is , that service was only for Calves , at the best but golden Calves . What is it then for the meanest of the People to make themselves ministers of God ? nay , not themselves neither ; Ministers of God they will be ; yet neither so made by God nor Man : 't is easie then to guess from whence they come , and by what Spirit they are led . These are not Vigils , but Noctambulones ; disturbers of the Watch , not Watchmen ; These are not led by the Spirit , but scared with Spirits : Like the seven sons of Sceva , that without Commission would conjure out ●ll Spirits , &c. 3 Hear the judgement of reverend Dr. Seaman in his Diatrib : Propos : 4. The practise of those in these dayes , who commonly Preach , and receive maintenance for so doing , refusing or neglecting to bee ordained , is not to bee justified by Scripture , or by the Doctrine of , or approved example in any of the reformed Churches ; but forbidden in their Books of Discipline , and condemned by their Divines , as the opinion and practise of Anabaptists , Libertines , Arminians and Socinians : and for clearing of this , hee cites many Authors . Pris : My Lord , these are Presbyterians and rigid men , and therefore I except against their Testimony . Iudg. Had they been Sectaries , or some Ignis fatuus , some newlight-men , you might justly have excepted against them ; but since they are ( as you say ) Presbyterians , that is , men that stand for Government , yea that Government which all reformed Churches practise , and would have O●der in the Church of God , their Testimony is so much the more solid and valid . 2. Whereas you call them rigid men , it doth not appear by their speeches ; they speak the words of sobriety and truth : but the truth is , hee that deals with such rigid sharp thorns as some of you are , had need to bee fenced with iron and the staff of a Spear . But yet that I may leave no stone unturned , nor any means unattempted to convince you , I shall produce the Testimonies of more moderate men , and some of them of your own way . 1 Hear what rev●rend Mr. Greenhill saith , in his elaborate Lect : on Ezek : 2. 3. p. 228 , 229. Christ hath given Pastors , Teachers , Elders , Deacons , to bee standing Officers in the Church , and their Callings wee acknowledge holy and lawfull ; but all others are of humane institution , and so unholy and unwholsome for the Church . Again , hee gives gifts and graces to men , and then sends them ; The Spirit entred into Ezekiel , and then I send thee : hee hath the power of sending ; it depends on his will , and that is sacred ; hee would not put in an insufficient or corrupt man , upon any terms ; and therefore hee hath set Rules and Laws to shew what men hee would have in those hol● Functions , &c. 2 Hear what reverend Mr. Brinsly saith in that seasonable and learned Sermon : as for private persons , Teaching-Bretheren ( as they are called ) I dare give no allowance to the publique exercise of their gift ( as they call it ) for which I know no Warrant that they have either from God or Man , unlesse it bee in case of necessity , which ( blessed bee God ) is not our case . Again , private Christians , how great soever their abilities bee , yet may not exercise their gifts in a publique way to the publique edification of the Church ; much lesse may they intermeddle with the Government of the Church . What can bee more fully said to this point ? Iudg : Have you any more Evidence ? Yes , my L. we have one more , and that is judicious M. Cotton . Pris : My Lord , he 's a New-England man , and is of our Judgement , ( viz : ) That all gifted-Bretheren may Preach . I : Call in Mr. Cotton : Vo●● avez Mr. Cotton : Do you approve of these mens Preaching ? Speak out that we may hear you . Mr. Cotton : My Lord , I have fully declared my judgement against it , in my Treatise called the Keys of the Kingdome , p. 20. where I speak thus : Though all might Prophesie ( in the Church of Corinth , as having extraordinary gifts for it ) yet the like liberty is not allowed to them that want the like gifts . In the Church of Israel , none besides the Priests and Levites did ordinarily Prophesie , either in the Temple or in the Synagogues , unlesse they were either furnished with extraordinary gifts of Prophesie , ( as the Prophets of Israel were ) or were set apart and trained up to prepare for such a Calling . When Amos was forbidden by the high-Priest of Bethel to Prophesie at Bethel , Amos doth not alledge nor plead the liberty of an Israelite to Prophesie in the holy assemblies , but alledgeth only his extraordinary Calling , Amos 7. 14 15 , &c. J. Heer 's Evidence sufficient . Lay-Prophet thou seest thy self condemned both by God and Man , by Friend and Foe ; and therefore now I shall proceed to passe Sentence on thee . Cryer . My Lord wee desire your patience but to hear one witnesse more , and then we have done . J. Who is that ? C. 'T is learned M. Ainsworth . P. My Lord , he is a rigid Separatist , and one of our way . J. His Testimony will be the stronger against you . what can you say , Mr. Ainsworth , against the Prisoner at the Barr ? A. My Lord , I cannot more fitly compare him , than to Korah , Dathan , and Abiram . J. Why , what did they ? A. Numb : 16. 3. The presumption of their own holinesse , brought them to ambition and affectation of the Priest-hood , an honour which no man should take to himself but he that is called of God , as Aaron was , Heb : 5. 4. Again , on v : 10. To usurp , affect , or seek this Office of Priest-hood without the calling of God , was a great sin against divine Order and Authority , severely punished here in Korah and his company . J. Have you called a full Iury ? Cr. My Lord , I think so ; if please you we 'll call them over . J. Do so . Cr. Answer to your Names . Reformed Churches , one : Zanchy , two ; Apollonius , three ; Beza , four ; Perkins , five ; Hildersham , six ; Dr. Love , seven ; Dr. Seaman , eight ; Mr. Grenhill , nine ; Mr. Brinsly , ten ; Mr. Cotton , eleven ; Mr. Ainsworth , twelve : Good men and true . Iury : My Lord , you have heard our evidence against the Prisoner at the Bar ; wee now crave Justice against him . J : What would you have done to him ? Iury : My Lord , some of them offend through weaknesse , and are Seduced , these wee would have burnt . How ? With the fire of Love ; these are to bee pittied , prayed for , admonished , and all good means used to win them . 2 Others offend through willfullnesse , and are Seducers ; who though they bee convinced , yet will not bee convinced ; but walk turbulently , disorderly , troubling both Church and State with their errours : These we would have more severely dealt withall . J : You have said well , and therefore I shall now proceed to Sentence . Lay-Prophet , Thou hast been indicted by the name of Lay-Prophet , for bringing Disorder and Confusion into the Church of God ; Thou hast been found Guilty , and art Condemned both by God and Man ; by all Reformed Churches ; by most learned and judicious Divines , both Forraign and Domestick ; by Friends and Foes : and therefore I adjudge thee to perpetuall silence , that thou no more disturb the Peace of this Church and State , lest Iustice doe arrest thee . Diluuntur Sophismata : OR , An Answer to all the Cavils , Scruples , Scriptures , Objections and Arguments , which are brought in defence of Lay-Preachers . The first Objection . GEN . 18. 19. The Lord commends Abraham for teaching his Familie : Ergo , Private persons may be Preachers : ( This was a long Cutlers Argument ; and 't is like their Logick . ) Answ. The Answer is easy : 't is one thing to instruct ones Family , and another thing to Preach : a private Person that hath Gifts , may use them in the teaching of his Family the way of the Lord , ( as Abraham did ) because he is commanded so to doe ; but he hath no command for Preaching . This is all that can be gathered out of this place , as appears by our large Annotations on the place . That which is here said of Abraham , should bee done by every father of a Family , who is so Religiously to order his houshould , as to make it like unto a Church , &c. 2 Should wee grant that Abraham did teach publickly , yet it will not be any advantage to you ; for Abraham was one of the Patriarchs , and so was called by God immediately ; for the Patriarchs were the Prophets and Teachers of their age , and the Lord for that end prolonged their lives , that they might be lights of the World . Besides , Abraham is expresly called a Prophet , Gen. 20. 7. Which title is never given to a meer privat man , in all the Scripture , but only to one in Office . Now let 's see how this hangs together : Because Abraham ( who was a man that had singular familiarity with God , was a Patriarch , a Prophet , and one immediatly called by God ) did teach : Therefore , every Naylor , Taylor , Artificer , &c. that is neither Patriarch , Prophet , nor hath any Call either Mediate or Immediate , may be a Preacher . The second Objection . From Numb : 11. 25. to 30. Eldad and Medad Prophesied ; and Moses wisheth that all the Lords people were Prophets : Ergo , All that have Gifts may Prophesie and Preach . Answ : 1 If the prophesying of the seventy Elders were extraordinary , then it will not any way help you , who are to walk in an ordinary way ; but that their prophesying ( what ever it were ) was extraordinary , is confest on all sides ; even Mr. Robinson grants it ; and M. Ainsworth acknowledgeth it to have been a temporary Gift and Miracle , for confirmation of their Office , and continued but for that day , as Sauls did , 1 Sam : 10. 6 , 11. So then they Prophesied by an extraordinary instinct and impulsion of the Spirit , who both Gifted them and Called them . Now let our gifted-Artificers shew us how they are endowed ( as these were ) with an extraordinary Spirit of Prophesie , and wee shall bee so far from envying them , that we shall gladly heare them . But alas , we find that instead of an extraordinary Spirit of Prophesie , they are led by an ordinary Spirit of delusion , &c. 2 The Spirit of Prophesie here spoken of , was a Spirit of Government , as appeares by the context , vers 16. 17. Moses being not able to beare the burthen of government alone , the Lord sen●s him helpers , seventy Elders , men furnished with his Spirit ; these the Lord Calls extraordinarily to assist Moses in the work of government : hence the Lord takes of the Spirit of Moses , and gives to these seventy Judges ; i. e. the Lord gave the same of wisdome and judgement to them , as he did to Moses : This done they Prophesie vers : 25 , id est , they publish Gods prayses , and have a Spirit of government put upon them , whereby they utter prudential things concerning the government of the people : for , as an acute Commentator observes , they Prophesied , nec praedicendo , nec praedicando ; but by uttering grave and wise sentences , Apothegms or couns●ls ( as Moses did ) concerning the publike affaires of Israel ; by political and prudential speaking of things ap e●tay●ing to Government : So that this is not meant of salvifical teaching others , but a political discoursing unto others : Thus he . This Spirit of Prophecie did include five things , as à Lapide observes : 1 Prudentiam regendi . 2 Doctrinam & cons●●ium ad dubia tam juris & justitiae , quam ceremoniarum & religionis , aliaque quael●●et resolvenda . 3 Occultorum cognitionem ad decidendas lices & causas occultas . 4 Propriae fu●urorum praenotionem , ad ea vel accersenda , vel praecavenda & arcenda à populo . 5 Dei laudes & hymnos , u● Saul dici●ur Prophetâsse , cùm quasi Enthusiasmo actus Dei laudes cecinit , 1 Sam. 10. 3 Moses his wish is not that all might Preach ; but that God would give his People his Spirit , that they might bee able to rule : q. d. Oh that the Lords People had a Spirit of Government put upon them , that so they might know how to behave themselves towards their God , and towards those seventy Elders which the Lord had extraordinarily designed for that purpose ! Neither doth hee simply desire that all might Prophesie , but that all were Prophets , i. e. gifted and called for such imployment : so that his wish implies that none might Prophesie till they are Prophets and men in Office ; so that this place , take it which way you pl●ase , makes against Lay●mens Preaching . As first , because those that were called extraordinarily , did Prophesie , Ergo , Such as are not called ordinarily may Preach . Secondly , Because the Lord gave a Spirit of Government to these seventy , that they might be able to utter Prudentiall sayings , Ergo , Artificers may Preach . Thirdly , Because Moses wisheth that all the Lords People were Prophets , i. e. men in Office , and so might Prophesie , Ergo , Lay-men who never were called to bee Prophets , might Prophesie , &c. These things hang together tanquam arena sine calce , like ropes of sand ; and come as neer together as St. Germans Lips , which were nine miles asunder . The third Objection . From 2 Chron : 17. 7 , 8 , 9. and 2 Chron : 19. 6. to 11. & 29. 45 , &c. Here ( saith Mr. Robinson against Yates , p. 38. ) are most pithy and excellent Sermons of King Jehosaphat and Hezekiah , both to the Iudges and the Levies . Besides hee sent his Princes to teach in the Cities of Iudah . Now if Jehosaphat and his Princes taught ▪ ( who were not men in Office ) then private gifted persons may also teach , though they bee not called , nor in Office . Answ : I shall white two Walls with one Brush , and answer to both these Objections under one head . 1 A : As I did before , pag : 5. distinguish of Preachig so I must now of Teaching . Teaching in Scripture is taken two wayes . 1 Sometimes largly for a Fathers teaching of his Children , a Master his Servants : thus Gen : 18. 19. Abraham teacheth his Family ; and the Lord commands Fathers to teach their Children , Deut : 4. 10. & 6. 7. & 11. 19. Thus Kings and Princes are to teach their inferiors , by quickning them , and exhorting them to doe their Duties in their places thus Judges at an Assize exhort both Pastors and People to live quietly and Godlily in their particular callings ; yet this is not Preaching properly so called : for all Teaching is not P●eaching ; b a Master teacheth his Schollar , and a Father his Child yet doth not Preach . Thus Iehosaphat makes a generall exhortation to the Judges and Levites , to bee faithfull in the discharge of their Places as Judges on the Bench use to doe ; yet this is not Preaching , neither is it so called : read but the Text , and it will clear it selfe , 2 Chron : 19. 6 , 7. Iehosaphat 1 Exhorts the Judges to bee impartiall and sin●●ere : v : 8 , 9 , 10. Hee exhorts the Levites to fidelity and sincerity ; to this end hee sets up a Presbytery and appeals , v : 10 , 11. For in Ierusalem they had a high State or Councell of Sanedrim , to which all appeals were made from inferior Courts , and to which all causes of difficulty were referred , both for Ecclesiasticall and Civill affairs : a notable place against Independency . Thus did the Princes teach : they did not take upon them to bee expounders of the Law , or usurp the Priests Office ; they did not Preach Sermon-wise , or in the same manner as the Levites did : else why doth Iehosaphat send Levites to teach the Word of the Lord , if the Princes might or could have supplyed their Office ? 2 Take Teaching strictly for a Pastorall act , and so none but Priests , Levites and Prophets may Teach : and thus the Levites are said to Teach , v : 8 , 9. And they i. e. the Priests and Levites , which Iehosaphat sent , taught the People ; How ? Not as the Princes in a generall exhortation , but , v : 9. they have the Book of the Law of the Lord with them ; It they expound , and out of it they teach the People : And see two excellent fruits and effects of their Teaching , v : 10. The fear of the Lord fell upon all the Kingdomes round about , so that they made no Warr against Iehosaphat . Oh that Magistrates would promote the Ministery ! this would bee a means to preserve our Peace , and free us from the fear of Enemies . 2. Exalting and incouraging a faithfull Ministery , is a means to blesse and increase our temporalls , v : 12 , And Iehosaphat waxed great exceedingly , and built Castles and Cities of stone : hee had Riches in abundance . We must distinguish between Regall Teaching and Ministeriall Teaching . Kings teach in a civil , coactive , commanding way : but Pastors in a Ministeriall Pastoral way , as men in Office . 3. The Princes teach Efficienter , i. e. by causing the Levites to do their duty . He set Princes to teach , i. e. to see the people taught , saith a Reverend Divine ; Formaliter , they taught not by themselves in their own persons ( for Magistracy and Minestery are two distinct Callings , and have distinct duties , upon which there must be no incroachments ; yet one may be helpful to another , in suo genere , for the good of both ) but by the Levites , who expounded the Law , the Princes onely accompanyed them , and by their civil authority did countenance and assist them in preaching : now 't is a rule Quod quis per alium facit id per se facere videtur ; What I command my servant to doe I am said to doe my selfe . So Christ is said to baptize , but 't was by his Disciples ; ●or hee baptized none himselfe , Ioh : 4. 1. Hence Iunius in loc. reads it thus : Shalac lesarau ; Misit cum praefectis suis Levitas ad docendum : Iehosaphat sent with his Princes Levites to teach ; hee sent them to take care that the Levites should doe their Office in that time of Apostacie . 4 I answer by way of Concession ; Dato , sed non concesso : suppose we should give you that which we doe not grant you ; viz. That the Princes did Preach ; yet here 's a vast difference between them and our gifted-brethren : for , 1 These Princes were sent to teach , by the Magistrates command , but our Iehosaphats have by many Acts and Ordinances prohibited our gifted-Brethrens preaching . 2 These were Princes , and so men of choice breeding , of rare abilities , able to teach : what is this to our Naylors , Taylors , &c. who have no such breeding nor abilities . 3 They had Levites to joyn with them , who were men in Office : But you ( many of you ) scorn at Ministers , nick-name them , and revile them . as Antichristian , Baals-Priests , Legalists , troublers of Israel , their Calling Anti-christian , and their maintenance Antichristian , &c. here 's convitiorum plaustra , whole loads . Let such know that Christ takes the indignities done to his Embassadors as done to himselfe : He that despiseth you , despiseth me : Wee are oft commanded to love our Ministers , yea to have them in singular love , to count them worthy of double honour , not to rebuke an Elder , but to intreate him as a Father , 1 Tim: 5. 1. And the Lord gives a special caveat , that wee take heede that wee forsake not the Levite as long as wee live upon the Earth , Deut : 12. 19. How contrary to these Precepts doe many in our times walke , who hate not so much the person as the Function ; and rail upon us not for personal failings , but because wee are Ministers : Let such learn of those Princes to countenance and assist the Levites , if they would prosper . 4 Admit they did Preach , yet 't was but once , and that in a time of extraordinary reformation , when the Church was in a collapsed condition , and the People fell to Idolatry . Now let 's gather up all , and see what wild conclusions our opposites draw from hence . 1 Because Kings and Judges may exhort Magistrates and Ministers to do their duties Ergo Lay●men may Preach . 2 B●cause Princes goe with the Levites , to countenance and assist them , Engo ▪ Gifted-brethren may go against Levites , to ruine and overthrow them . 3 Because Princes teach in a collapsed Church , when the People were fallen to Idolatry , Ergo , Lay-Prophets may teach in a constituted Church , where all the rags and reliques of Idolatrie are ruined . These are Arguments à baculo ad angulum : Because my staffe stands in the corner , Ergo , 't will rain to morrow , &c. The fourth Objection . From 1 Sam : 10. 5 , 6. Saul did Prophesie and his servants did Prophesie , 1 Sam. 19. 20 , 21. Answ. This was extaordinary , as being a supernaturall work of the Spirit ▪ and not an Office : Saul by the instinct of the Spirit prayseth God , and thereby was confirmed in his Kingly Calling ; and for confirmation of him in that Office the Spirit of the Lord came upon him ; and so his servants for a time were transported with divine raptures , as in an extasie , and joyned with the sons of the Prophets in pra●sing God with Psalms and Songs ▪ and speaking of Divine matters ; and were so transported with a Spirit of Prophesie , like the Prophets , that they forgot their businesse , which was to take David . Here 's no Preaching to oth●rs ▪ no usurping the Levites Office ; but all extraordinary ; which makes nothing for your usurped Ordinarie Teaching . The fift Objection . The example of Elisha called from the Plough , 1 King 19. 19. And Amos ( chap. 7. 14. 15. ) from the Stalls . Answ : These were called extraordinarily , and shewed it by their extraordinary gifts in the discharge of their places and Callings ; and therfore Amos when hee was forbid to Preach , doth not plead that hee was a Gifted-man , but pleades and proves his extraordinary Call , and that hee was sent of God to Preach his Word , Amos 7. 15. The Lord tooke mee as I followed the Flock , ond bid mee goe , Prophesie ; I did not runn on my owne Head , nor Call my selfe , but the Lord gave mee my Commission . A sixth Objection . Joel 2. 28. Where the Lord promiseth in the Gospel t●mes to pour out his Spirit upon all flesh , and their sons and daughters should Prophesie , &c. And Isa : 54. 13. All thy children shall bee taught of God , Jer : 31. 33 , 34. Joh : 6. 45. Answ : The Scripture is the best Interpreter of it self ; and one place , compared , helps to illustrate another : If wee looke into Acts 2. 16 , 17 , 18. it will illustrate this place ; there Luke applies this Text in Ioel to the dayes of the Messias , when Christ should p●ur out his Spirit abundantly , and that upon all sorts of People , without distinction of Nations , or conditions of Persons , be they n●ver so meane , never so low and contemptible , be they sons or servants , male or female , bond or free , rich or poore , Jews or Gentiles : Yet I will pour on them , saith God , and that abundantly , not only Dona gratis data , common gifts , as the gift of Tongues and Languages , the gift of working Miracles , the Spirit of Prophecie and Divine revelation , whereby they shall bee able ex tempore , without study , to expound prophetick Scripture , and foretell things to come , as Agabus did , and the four daughters of Philip ; Their old men by divine Dreames should foretell things to come , and their young men should see Divine and Prophetick Visions , &c. Acts 19. 6. & 21. 9. 1 cor : 14. But I will also give them Dona gratum facientia , my speciall Grace , as the Spirit of illumination , Sanctification , Regeneration , Faith , Love , Obedience ; I will teach all Beleevers , all my Elect , of what Age , Sex or condition soever , this precious and more excellent way . This Promise was fullfilled initially , and in part , * Acts 2. 11 , 17. when at the Feast of Pentecost , Christ did pour out the Spirit abundantly on the Apostles , and they spake variety of Languages ; but it 's now fulfilled in all the elect , to whom God gives his Spirit abundantly , yet with this difference ; formerly , they had extraordinary gifts of the Spirit ; but now , ordinary . So then wee see these words are only a promise , but no precept for Lay-preaching : Now to argue thus ; Because in the Primitive times God endowed Beleevers with an extraordinary measure of the Spirit ; so that they could Prophesie ex tempore ; therefore men that want now this extraordinary gift may turn Preachers . 2 B●cause the Lord promiseth to bless his People , not only with temporal but Spiritual blessings , Ergo , They must all Preach and use their gifts in publick . 3 Because the Lord promiseth to pour his Spirit on his handmaids ( they did Prophesie and foretell things to come in the Primitive times ) therefore women ( who are forbidden yet ) now may Preach , &c. This is Naylors , Logick and smels very strong of the Anvile . As for these promises , Ier : 31. 34 , &c. the sum of them is but thus much , viz. that in the dayes of the Gospel , Gods people shall by his Spirit have a more full and cleere unders●anding of divine Mysteries , that there shall not need so much labour in teaching them , as formerly with little fruit : for now they shall all be taught of God . Allegations out of the New-Testament for Lay-Preaching , Answered . The first Allegation . FRom the example of Christ : If hee disputed in the Temple , and preached in the Synagogues without a Call : then Lay-men , that have gifts , may likewise preach without a Call : and this is the Argum●nt of their Achilles ; If it were ( saith he ) the received order in Israel , of old , for men out of Office , to speake and teach in publick , how was Jesus the son of Mary admitted to dispute in the Temple with the Doctors , Luke 2. 42 , 46. and to teach and preach in the Synagogues so commonly as hee did ? Matth. 9. 35. Luke 4. 16 , 17. Answ : All Christs actions are not for our imitation ; hee did many things which wee may not , cannot doe ; wee must live by Rules , and be led by them , and not follow any ones example against or besides the Rule ; for that which was lawfull in Christ to doe , may bee unlawfull in us . 2. 'T is true Christ disputed with the Doctors at twelve years old , but hee did not preach to them . Disputing is one thing and Preaching is another . 3 Christ was called extraordinarily , and sent by his Father to Preach glad tidings to the meek . Ioh : 20. 21. As my Father sent me : ( who sends our Lay-Prophets , I have told you before ; ) and the People took him for a Teacher sent of God ; for it was a faishion amongst the Jews ( as reverend Diodate on the place observes ) that if any one did come to their Ecclesiasticall meetings , who was known to have some gift of understanding in the holy Scripture , which was read every Sabbath day , Act : 13. 27. and 15. 21. they would intreat him to make them partakers of it for their common Edification . So that it appears that the People took him for a Prophet , a famous Prophet . Luk : 4. 14. 15. There went out a fame of him thorow all the Regions round about , and hee taught in their Synagogues , being glorified of all , both for his Doctrine and his Miracles ; and this was the ground of that liberty granted him in the Synagogue . Now let our Artificers and Lay-Prophets shew such a life , such Doctrine , such Miracles as Christ , and I know no man will envy their Teaching . 4 The Question still will bee , whether Christ ta●ght publiquely before hee was thirty , and before hee was baptized , or after ? The most received and approved opinion is , that he did not observe this custome of publique Preaching in the Synagogues , till the time of his Ministery , Ioh : 18. 20 This the Learned gather from Luke 4. 14. that Jesus ( after his Baptism ) returned in the power of the Spirit to preach in Galilee , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( i. e. ) in potentia , robore , vi spiritûs q. d. Iesus à baptizmo potenti impulsu Spiritûs S. reversus est in Galilaeam , &c. ● Lap. And 't is improbable that Christ would Preach all these Sermons from Matth : 4. to Matth : 13. before hee entred on the Ministery ( which they must grant that hold this opinion : ) for hee Preached at Capernaum and Galilee , and the places adjacent , and after comes to Nazareth , Matth : 13. 54. Luk : 4. 16. hee was bred there , and so his low and private kind of life being known to them , hee comes last to them . 5 Let us grant it , that 't was the practice of the Jewish Church to admit all gifted Artificers , &c. to Preach ; yet this corrupt and irregular practice of theirs , can bee no president to us , who are to walk by Rule , and the Canon of the word , and not by such disordered examples . The second Allegation . Secondly , They alledge the example of the Apostles , Mat : 10. 1 , 5 , 6 , who Preached before they were sent ; and the 70 Disciples Preach , yet were not men in Office , Luke 10. Answ : The Apostles were men in Office and not Lay-Preachers . 1 They had their Call from the first election of Christ . 2 They had Commission from him before his Resurrection : Matth : 10. 7. he gives them power ; v : 5 , 16. he sends them & commands to go . True , they had a larger Commission granted after Christs resurrection ; then 't is Goe to all Nations , Matth : 28. 19. before 't was , Rather goe to the lost Sheep of the house of Israel ; they had a further confirmation after , and greater measure of Gods Spirit to lead them into all truth ; As a Justice of Peace may be put into Office , and yet receive a further confirmation ; yea , and a greater means to perform his place . 3 Christ calls them Apostles before his resurrection , Matth : 10. 2. Now the names of the twelve Apostles were these . 4 The power of the Keys was committed to them , both Doctrine and Discipline , Ioh : 20. 23. 5 Which strikes the nayl dead , They had power to Baptize , which no man out of O●fice hath , our Bretheren themselves being Judges . 2 That the 70 Disciples were Pastors in Office , is clear , Luk : 10. Christ appointed other seventy also and sent them out : As hee had before sent forth the twelve , now also hee sends forth these , and Satan falls like Lightning before their powerfull Preaching , v : 17 , 18. So that Ch●ists appointing these was a designation to a publique Office , as the Originall signifies , a creating and ordering of them , as that pious and industrious Critick , to whom the Church of God oweth very much , hath well observed . The third Allegation . Obj : The Scribes and Pharises were not Pastors in Office , yet they Preached , Ergo , private-gifted . Bretheren may Preach . A●s● : You doe w●ll to rank your selves amongst Scribes and Pharises ▪ l●ke Lettice , like Lips ; R●m acu tetigistis ; you have hit the nayl on the head : since you can have no help from true Apostles , now you flee to false ones . This is Petitio principii , a beggerly begging of that which is to be proved . 1. You must prove that the Scribes and Pharisees were not Pastors in Office . So we did ( say you ) at the Disputation , thus : All Priests were to be of the Tribe of Levi . But the Scribes and Pharisees were not of the Tribe of Levi : Ergo , they were not Priests , and so by consequence not men in Office . A. We desired you to prove your minor , viz. That the Scribes and Pharisees were not of the Tribe of Levi ; which you did , thus : Paul was a Pharisee , but not of the Tribe of Levi : Ergo no Pharisees were of the Tribe of Levi . A. We replyed , that this was but one particular instance , and so could not make a rule , no more then one Swallow can make a Spring : besides you were told , A particulari ad universale non valet consequentia ; because one man is blind , ergo all men are blind ; because one Lay-Preacher is a Caviller , ergo all are Cavillers ; because one nayling Preacher is ignorant , ergo all are ignorant , &c. This was your Bakers Logick , and it savours of the Peel . But to clear this doubt , I shall give you one place that plainly proves the Pharisees to be Priests and Levites , Ioh. 2. 19. compared with v. 24. The Jews sent Priests and Levites from Hierusalem : and who were they ? v. 24. They that were sent , were of the Pharisees ▪ So then you see they were Pharisees , yet of the Tribe of Levi . 2. Giving ▪ though not granting , that they were not of the Tribe of Levi , yet that they were not bare gifted men , but Preachers in Office , is clear , Mat. 23. Secondly , They sit in Moses Chayr , ( i. e. ) had the ordinary Office of Teaching the people committed to them : they were Doctors of the Law ; and Christ bids the people , Hear them . 3. The Priests were to be of the Tribe of Levi , but the Scribes and Pharisees were Prophets ; and these might be of any Tribe , as Ieremah was , and other extraordinary Prophets . The fourth Allegation . Acts 7. Stephen being a Deacon , and no Pastor in Office , yet Preached , Ergo , un-officed men may preach . Answ. We must distinguish of Deacons : 1. Some were called extraordinarily , as Philip , Acts 8. who was an Evangelist , Acts 21. 8. he was not self-called , but by a speciall Commission from the Spirit he goes from Ierusalem to Samaria ▪ and thence called by an Angel to instruct and baptize the Eunuch . An Angel calls Philip , but these men want men and Angels to bring them in . 2. Others were called Ordinarily , when by improving their talent , the Church had experience of their industry , ability , and piety , they were promoted to be Pastors , 1 Tim. 3. 13. They that have used the Office of a Deacon well , purchase to themselves a good degree ; that is , they make themselves fit and worthy to be promoted to higher degrees in the Churches service . 3. Stephen's was no Sermon ; but being accused of blasphemy , he makes an Apologetical Oration for himself , and a Confession of the Faith before his persecutors : and if this be Preaching ▪ then those women-Martyrs in Queen Maries time that did confess and profess the Truth before their adversaries were Preachers . The fifth Allegation . Act. 8. 4. They that were scater'd abroad went everywhere Preaching the Word . Hence they gather that all that can may Preach . These were not the Apostles ( say they : ) for ver. 1. They stayed at Hierusalem , Ergo , They were private Christians that did Preach . Hence the Socinians gather that Vocation and Ordination are needless ; because they do not read that these were sent or ordained . This is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , their Argumentum decumanum , nodus decumanus , their Achilles invincibilis , their strong hold ; which being pulled down they are left naked . A. This is a non sequitur : Because they that were dispersed preached , Ergo , All that can may Preach . For , 1. It cannot be proved that all these dispersed were private men out of Office : Philip was one of these scattered and dispersed ones , who was an Evangelist , v. 5. &c. therefore they were not all private men : there were besides the Apostles , Prophets , Evangelists , and the seventy Disciples ; they might be some of these , and not private professors . 2. The Apostles might give them a Commission to Preach when they went thence , Act. 15. 22 , 23. Obj. The Text doth not say so . A. Ab authoritate negativè , nihil concluditur . Arguments drawn from silent authority , conclude nothing . We do not read of Adams Faith or Repentance ; it doth not therefore follow that he had no Faith and Repentance . We do not read of his Sacrificing , observing the Sabbath , or performing any pious exercise ; yet we cannot in the judgement of Charity conclude that he omitted these things . We read of no Parents that Melchizedek had ; it doth not therefore follow he had none , &c. 3. Did not the Lord give them Commission by immediate revelation , giving them the spirit of Prophecie , and so calling them extraordinarily ( as he did many in those Primitive times ? ) This I think I can prove from the Text : and if so , you are gone : for extraordinary examples make no ordinary Rules . Though God permit the Israelites to rob the Egyptians , yet I may not steal . 1. I prove their extraordinary Call , by the extraordinary Effects of their Preaching , Acts 11. 21. And the Hand of the Lord was with them ▪ and a great number believed and turned to the Lord . 1. The Hand of the Lord was with them , as it was wont to be with extraordinary gifted Prophets . Thus the Scripture usually speaks of the Prophets . 2 King. 3. 15 , Thus , the hand of the Lord came upon Elisha ; i. e. the Spirit of Prophecie . So Ezek. 3. 14. The hand of the Lord was strong with me . Luke 1. 66. & 5. 17 , by the hand of the Lord is meant the mighty power and assistance of God in miracles , and inward working in the hearers accompanying their Ministery . So Deod . large Annot. Chrysost. Oecum . & à Lap. Deus suâ potenti manu aderat eis ad faciendum miracula in confirmationem fidei , ad praedicandum tant â sapientiâ & efficacia , ut multos Gentiles converterent ad Christum . 2. The extraordinary number of converts , their great and quick harvest , shews more then ordinary assistance . To this assents Reverend Perkins . Some ( saith he ) the Lord calls by special instinct ▪ and extraordinary inspiration of the Spirit . The dispersed preached without any outward Call , no doubt by the instinct of the holy Ghost as appears , in that the Hand of God was with them . And whereas false Prophets oft plead an extraordinary Call , he sets down marks , by which we may discern their Illusions from Gods Call . I. Extraordinary Calling never takes place , but when Ordinary calling fails ; and that is at two times especially : 1. In the founding and planting of a Church . So Apostles and Evangelists were called extraordinarily . 2. In times of universal Apostacie , when the Church is ruined and defaced . II. You may know them by their Doctrine . III. By their lives . IV. By their Gifts : whom God calls extraordinarily , he endows with extraordinary knowledge , courage , &c. Lastly , I answer by way of Concession , giving , though not granting your desires . Say these were private Christians , yet I shall clear all by asking you two questions . 1. Q When did these dispersed Disciples of the Apostles , though not Apostles , Preach ? A. Not in times of Peace and settlement , but in times of sore persecution ▪ when Steven was stoned , and the Church was scattered about , and forced to flee up and down , Act. 8. 1 , 2 , 3. 4. Very Emphatical is the word Therefore , ver. 4. Speaking before of the persecution of the Church , and of the stoning of Steven , the Holy Ghost infers , Therefore those that were scattered , Preached ; implying , that had not that persecution been , and the Apostles constrained to abide at Ierusalem , with their converts , those men might not have done what they did . Are our times such ? are our Stevens stoned , our flocks scattered and dispersed our Ministers all banished and gone ? &c. If so ▪ then you that have gifts may supply their room , &c. 2. Q. Where did they Preach ? A. Not at Hierusalem , a planted , setled , constitured Church , v. 1. but at Phenice , Cyprus , Antioch , &c. amongst heathens , infidels and Idolators , where no Church was planted , as appears , Act. 11. 19 , 20. they Preach at Antioch to the Grecians , who were Gentiles and Heathens without Christ , and without God in the world , as appears Rom. 1. That may be lawful in Ecclesia constituenda in an unplanted Church , in the begining of a Reformation , when no rule is set , no Ministers , no Magistrates , no Teaching , no knowledge , no Ordination can be had , none to ordain &c. which is utterly unlawful in Ecclesia constituta , in a planted , constituted Church , where there is a setled Ministery , setled Ordinances setled Worship , according to the Rule , &c. Here must be Election , Probation Ordination . Full to this purpose is that quotation of that ingenuous and studious Gentleman : Lay-men may Preach upon occasion to Churches disordered , and to persons not yet gathered to any Church . Those which were dispersed upon the persecution of Steven , did publish the Gospel where there was no Church . But how eminent soever mens abilities are , how well soever known to themselves or the world , to undertake the instruction of the people without publike Order , in publike Assemblies , is a thing that no Scripture , no time , no custom of the Primitive Church will allow . Thornedike Service of God at Relig. assemb. . cap. 11. Now let us gather up all , and put it into a Parallel , that our gifted brethren may the better see how neer they come to their pattern . The Parallel . 1. Those dispersed had extraordinary gifts . But our gifted Brethren have not ordinary . 2. These had an immediate Call . But ours have not a mediate . 3. Those Converted many souls . These Pervert many . 4. The Hand of the Lord was with those . The Hand of the Lord is against these . 5. Those preached the Word if God , Act. 11. 19 , 20. These deny the Law , and preach New-lights . 6. Those preached in times of Persecution . These in times of Peace . 7. Those preached in unplanted Churches , amongst Heathens . These in planted Churches amongst Christians . By this time I hope I have levelled your strong Hold , and laid him in the dust . I now march on to the rest . The sixth , a Fort . Acts 13. 14 15. Paul and Barnabas coming into the Synagogue , the Rulers sent to them ( not as Apostles , which they acknowledged not , but onely as men having gifts ) that if they had any word of exhortation , they should say on . A. Paul and Barnabas were men in Office true and faithful Prophets and Apostles , and so had Commission to teach the Nations wheresoever they went . 'T is a non-sequitur , Because men in Office were desired by the Rulers to exhort , Ergo , Men out of Office may do so . 2. They were known to be Teachers in Office , and ( in all probability ) were so reputed by the Rulers of the Synagogue : having heard the fame of their Preaching and Miracles , which might easily come from Cyprus to Antioch , they desire a word of exhortation from them , v. 14. Act. 14. 1. They were known Prophets . 3. This was practised in corrupt times , and times of great confusion . So the learned Apollonious acknowledgeth , that in corrupt times especially it was permitted to some out of Order , to teach and exhort ; but they were alwayes such as had testimony of their gifts , and of whom there was a general opinion of their mission , extraordinary or ordinary , by reason of the Doctrine they preached , and the works they did . Thus at Nazareth Christ was permitted in the Synagogue to read and explain the writings of the Prophets , Luke 4. 16. as one who by reason of his Majesty and miracles did everywhere obtain audience , as reverend Beza here noteth ; by which right he taught both in the Temple , and everywhere ; wherefore also the ordinary Doctors demanded of him by what Authority he did is , Mat. 21. 23. So we find that Paul and Barnabas were allowed , ( Act. 13. 15. ) publikely to speak and exhort in the Synagogue at Antioch , as being such whose fame was already known to those of Antioch ; for they had before this time for a whole year preached the Word of God to many there , and brought many to the Faith of Christ , &c. But observe his conclusion : But in the practice of the New Testament , none but Prophets by Gifts and Office , either ordinary or extraordinary , were permitted publikely in the Assembly of Beleevers to preach the Word of God in Christs Name , &c. Thus he . What have we to do with Jewish corrupt Customes ? We are to wal● by Rule , and not by such new Lights . The liberty given in their Synagogues , can be no president to us , no more then the custome of persecuting the godly , and casting them out of their Synagogues . Let 's sum up all . 1. Because Paul and Barnabas , who were men in Office , preached ; Ergo , such as are not in Office , may preach . 2. Because such as were known to be Teachers , and were famous , preached ; Ergo , such as are unknown Teachers , and infamous , may preach . 3. Because the Jews had a custome , in corrupt times to call forth gifted men to speak in their Synagogues ; Ergo , we must leave the Word , and follow their superstitious customes . This is sure some Shooe-makers Logick : it 's set upon the Last , and stretcheth well . The seventh , a Tower . The example of Apollos , Act. 18. 24 25 , &c. An eloquent man , and mighty in the Scriptures , instructed in the way of the Lord , taught diligently , &c. Because he preached without a Call , Ergo , Gifted Brethren may preach without a Call . This is a Tower , a strong Tower ▪ in our Brothers conceits ; here they triumph ( though it be before the Victory : ) Apollos , Apollos preached without a Call , &c. But let us approach neer it , and we shall discern this Tower to be a Tower of Babel . too weak and sandy a foundation for their high and haughty building : Like the Apples of Sodom , glorious to the eye ; but touch them , and they fall to dust and ashes . And therefore I answer , 1. This is an Example , but no Precept : examples may not be followed , without observation of the like causes , and like conditions . Now I doubt not but I shal prove your case & Apollos's to be different ; and then this instance will do you no good . In following examples , ( saith a very learned man ) we must mark four things : 1. How they did it . 2. When they did it . 3. Where they did it . 4. Why they did it . These will give some light in this business . 1. We will inquire who it was that Preached ? Apollos . What was he ? A Minister . How is that proved ? 1 Cor. 3. 5. Who is Paul ? and who Apollo ? But Ministers , &c. He is in terminis , expresly called a Minister . Obj. He was ordained afterwards . A. You may do well to prove that . Affirmanti incumbit probatio : Qu●d enim non lego , nec credo . Where the Scripture hath not a Tongue to speak , we must have no ears to hear . 2. He was a coadjutor to Paul , and therefore oft joyned with him , 1 Cor 3. 6 , 22. and 1. 1. 12. and 4. 6. and 16. 12. Paul may plant , Apollo water ; q. d. I Paul first planted and preached the Word , Apollos came after me , and by his Ministery expounded the same Doctrine of Christ to you , and so watred what I had taught . Hence the learned Zanchy ranks him with Evangelists ; Timothy , Titus , Silvanus , Apollos : these were not tyed to any one place , but were assistants to the Apostles , to water what they had planted . 3. What were the gifts and endowments of the Minister ? Surely ▪ more then ordinary ; few in all the Scripture so highly commended for endowments and abilities , as he . Such as God calls extraordinarily , he gifts extraordinarily . The Text tells us he was an eloquent man ; he was both prude●t and eloquent , he had skill in the words , and could expound well ; he had good elocution to express 〈◊〉 Exposition . Matter well habited , is more acceptable . Mighty in the Scriptures ( i. e. ) well instructed and grounded in them , and endowed with a singular grace of Gods Spirit , to propound , expound , and perswade them to men . Instructed in the way of the Lord ; He had learned the coming of Christ into the world , and his Doctrine , when Iohn the Baptist had taught obscurely and imperfectly of it ; but had not participated of the clear and large Declaration which Christ and his Apostles had made of it . 4. Fervent in spirit . He was no cold , dead Teacher ; but he taught powerfully , livelily , experimentally . 5. He taught diligently : he was no idle , Strawberry-Preacher . 6. He doth not preach his own fancies , but the things of the Lord , viz. the Baptism of Iohn , ( i. e. ) the Doctrine which Iohn the Baptist had delivered concerning Christ , and had sealed to his Disciples by Baptism . 7. He teacheth boldly in the Synagogues , not fearing the face of man . 8. Observe his rare Humility : he doth not disdain ( though he were a man of singular abilities ) to be taught what he knew not of mean persons ; an humble man can learn of the meanest ; a little child shall lead him , Isa. 11. 6. to see a Master in Israel sit by an Aquila , a Tent-maker , and a Priscilla his wife , and to be instructed by them , to learn of his Auditors , was no less an act of meekness then of wonder ; but a wise man looks more at the Counsel then the Counsellor ; he regards not so much who , as what the instruction is ; an Abraham can hearken to the Counsel of Sarah , and Iob of his servants . 9. He hath the approbation of the Church of God for his abilities , ver. 27. The Brethren of the Church of Ephesus write Letters commendatories in his behalf to the Disciples at Corinth to receive him . 10. His Teaching was operative and fruitful ; he did not labour in vain : For , 1. he furthered the faith of Beleevers and helped them much . 2. He was able to convince gain-sayers , vers. 28. he convinced , he mightily convinced the Jews , and that not privately , for fear of opposition but he undertakes them publikely ; and this he doth not by weak humane inventions , but by the Scriptures , ( out of Isaiah , Daniel , the Psalms , Moses and the Prophets ) he doth Theologically demonstrate , and infallibly conclude , that this Jesus the Son of Mary was the true Messias promised to the Fathers , &c. Thus you have seen this good man in his colours ; how like our gifted Brethren are to him , we shall see in the Parallel . The second Quaere will be ▪ When he preached ? A. 'T was in a time when Churches were planting , in the Primitive times , when God gave extraordinary gifts , and poured out the Spirit of Prophecie in abundance , for the gathering and perfecting of his Church , &c. 2. 'T was in a time when that corrupt custom was in practice among the Jews , of giving liberty to some ( though not in Office ) to preach . 3. I answer by way of concession : Should we grant that Apollos was not a man in Office , yet 't will not help you : for this is but an instance ( as a judicious Divine well observes ) of the liberty given by the Jews , or taken , when as yet there was no Church in being . Take in all the commendations of the man , and , in a like juncture of time , others of like abilities may do the like . I come now to the Parallel , that our Brethren may see how like , or rather how unlike they are to their Pattern , and , as they conceive , their Patron . 1. Apollos was a man of extraordinary abilities . These ( most of them ) have not ordinary . 2. He is called a Minister , and was a Preacher . These are Diminishers , and Praters . 3. He was an Helper to the Apostles . These are Hinderers to their Successors . 4. He was Eloquent . These are Loquent . 5. He was mighty in the Scriptures . These in Raptures . 6. He taught the things of God . These their own Fanries . 7. He taught frequently . These firily . 8. He taught boldly and openly in the Synagogues . These clancularly creep into houses and corners . 9. He was very humble and lowly . These very proud and self-conceited . 10. He had the approbation of the Church of God . These preach without it . 11. He convinced and converted many . These will not be convinced in themselves , nor do they convert any ; yea , they pervert many . Deliberandum est de remedio praesertim cum non Cynthius , sed Apollos aurem vellat . The eighth is a Bulwark . 1 Cor. 14. 1 , 31. where the Apostle exhorts them to desire spiritual gifts ▪ but rather that they might prophesie ; and tels them , vers. 31. they may all Prophesie , &c. Hence our Brethren conclude , that all that have Gifts may Prophesie in publike . Our gifted Brethren build very much upon this Text ; and being pursued , they run hither for shelter ; but in vain , being meerly deluded with the word All , as if the Apostle had commanded all the Godly promiscuously to preach , when he speaks onely to Prophets , as the context clearly shews . The Question then will be , who are meant by this word , All v. 31. Ye may all Prophesie . A. 1. I answer Negatively , It cannot be meant of all the Saints collectively ; for then women , who have gifts , should preach , who yet are forbidden . Secondly , private Professors are nowhere commanded to leave their Callings , and go study Arts and Sciences , that so they may be Preachers ; but are commanded to abide in their Callings 1 Cor. 7. 20. Thirdly , then all should Baptize ; ( for Christ hath joyned Preaching and Baptizing ) and then what need Christ give Pastors and Teachers ? Are all Prophets ? 1 Cor. 12. 29. 2. I answer positively , By all is meant , all such as are Prophets : the Text is clear , v. 29. Let the Prophets speak two or three , &c. v. 30. If any thing be revealed , &c. They were extraordinary Prophets , and spake by immediate revelation , without study : then follows , v. 31. For ye may all Prophesie , i. e. all you that are gifted and called to be Prophets ; for so it follows , v. 32. The spirits of the Prophets , i. e. the Doctrine of every Prophet , must be subject to the examination adn censure of the other Prophets ; and therefore ( saith the Apostle ) every Prophet may speak in publike , to the end that he may be discerned and approved by the rest . General words must be confined to the particular Argument of the speech : So that the word all must be confined to the Prophets ; Prophets ▪ Prophets , all ye that are Prophets may preach , but these were Prophets by Gift and Office ; therefore they might and did preach publikely in Christs Name in the Assembly : So that the Apostle speaks not of all Beleevers in common , nor of any in the Congregation promiscuously but of the Prophets lawfully called to instruct the ●hurch of God . And 't is worth observing ▪ that the word Prophet is never given to any in the Old Testament , or the New , but onely to Ministers and men in Office ; and therefore our Saviour expresly distinguisheth a Prophet from a righteous man , Mat. 10. 41. q. d. All you that are Prophets , and have the gift of Prophecie , and extraordinary revelations , so that you can dextrously open hard Prophecies ex tempore , without any study , and interpret Prophetick Scripture to edification , &c. whilst these miraculous and extraotdinary Gifts endure ▪ ye may , all that have them use them . 2. It appears they were Prophets , because the duties of Prophets are ascribed to them , v. 3 ▪ 4 , 5 , 12 , 24 , 25. they must interpret , convince , confute edifie ▪ &c. all which are the duties of a Prophet . Thus its clear , that the●e were Prophets ; and if so ▪ this place cannot help our Brethren ; for thus they must argue hence : Because Prophets who were men in Office , yea , extraordinary Prophets , did preach : Therefore , we gifted Brethren , who are no Prophets , nor men in Office , may preach . Hoc est dialectica Independentica . Obj. T. P. Objected , that these were ordinary , not extraordinary Prophets . A. Habemus confitentem reum ; you have betray'd your cause : for if these were Prophets , as you confess they were , and I have proved from the Text ; then unless you can prove your selves to be Prophets , and men in Office , this place will no whit availe you . But secondly , I shall easily prove them to be extraordinary Prophets ●rom the Text , v. 30. If any thing be revealed ▪ &c. They preached ●xtemporary Revelations ; they were able by the singular revelation of the Spirit to give the sence of Prophetick Scripture , without study or pains Gal. 1. 12. and sometimes they would foretell things to come , as Agabus , Act. 11. 27. and the four daughters of Philip . In the beginning of the Gospel and first planting of it , the Lord was pleased to confirm it by extraordinary gifts of miracles , Healing , Tongues , Interpretation , Prophesying , and foretelling things to come . These were temporary , and to endure onely in those primitive times ; they are now ceased ; so that he 's a miracle that should desire now such miracles . Fully to this purpose is that of a learned man : The grace of Prophesying under the New Testament was of immediate revelation and inspiration of the Holy Ghost to all purposes , as under the Old. V. 30 , If revelation be made to another that ●i●teth by , let the first hold his peace to shew us that some were in●pired upon the very point of time with the truth of matters in debate at their Assemblies , as 2 Chron. 20. 14. Act. 13. 2. Thus he . These Prophets are set amongst extraordinary Offic●rs , Eph. 4. 11. Three things T. P. objected against this Answer . 1. That these could not be Extraordinary Prophets , because ( v. 29. ) their Doctrine was to be tried . Answ. This trying and judging did not consi●t in calling them to account , as for the truth of that which the holy Ghost inditeth ; but to consist in the judging the meaning and consequence of things inspired , which even the persons from whom they came though not ignorant thorowout , yet were not able of themselves to sound to the bottom . 2. An Extraordinary Prophet ( though in penning Scripture infallible , yet ) in other points might erre . Aaron erred , Exod. 32. 4. Peter erred about the calling of the Gentiles , Acts 10. 15. and Gal. 2. 14 , The Apostles were ignorant of Christ's Resurrection , and his Sufferings ▪ &c. and therefore they were commanded to try the spirits ; and Luke commends the Bereans for trying the doctrine of a Paul and Silas ▪ Acts 17. 11. for although these Prophecies were infused by the holy Ghost that cannot erre , yet all things are not revealed to one ; and that which is not revealed to one , is oftentimes revealed to more , and sometimes in a clearer manner . There might be also something mingled with that which the Prophets received : and it might so fall out , that that which they added of their own , by way of confirmation , illustration , or application , might be justly ▪ subject to censure : withal , it must be tried and judged by others , whether the Prophecies proceed from the inspiration of the holy Spirit , and according to the Rule of Faith , Isa. 8. 20. 2. 'T was objected , that these could not be Extraordinary Prophets , because ( v. 3. ) they spake to edification , exhortation , and comfort , as Ordinary Prophets did . A. The Answer is easie : The Extraordinary Prophets , as Amos , Isaiah , Ezekiel , &c. did preach to edification , exhortation , and comfort ▪ as well as the Ordinary . 3. 'T was objected , that the Apostle forbidding women , did give liberty to men to preach . A. I see you will play at lowe game before you will ●it out . I answer therefore by way of concession , and grant that the Apostle forbids women and enjoyns men to preach : but what men ? Not all gifted men in general , but all men gifted , and called to be Prophets , as I have clearly proved ▪ p. 57. 2. If you will argue fitly from this place ▪ it must be thus : The Apostle forbids all women ▪ gifted or ungifted , to preach ; There fore all men , gifted or ungifted , are allowed by the Apostle to preach . No doubt but then we should have good Preaching ! 3. No woman may administer the Sacrament ; therefore , any man may . I shall conclude this Point in the words of a Reverend Divine . It 's granted ( saith he ) that all Orders Officers , or Members of the Church above Ministers , may preach as well as they , whether ordained , or uno●dained ; as Apostles ▪ Evangelist ▪ and Prophets . For Prophets ▪ such as are under the New Testament , they are always placed next unto the Apostles and before Pastors & Teachers 1 Cor. 12. 28 , 29. Eph. 4. 11. In the Primitive times there were many such ; yea ▪ many in one Church , as at Antioch and Corinth : whether these were ordinary or extraordinary , it is easie to judge , by the continuance or discontinuance of them in the Church in after-ages ▪ an at present . If there be any so gifted by the holy Ghost , above ordained persons , that they are worthy to take place of them , and of Evangelists ; let them by all means have the liberty of their Gifts , and their proper denomination : I think ordinary Ministers should give them the right hand of fellowship , and place . As for any kinde of Prophets or Prophesying in the publike Congregation belowe Ministers and their Ministery , there is none to be found in any enumeration of Scripture , either in Rom. 12. 1 Cor. 12. or Eph. 4. where we were most like to finde it : and therefore it is still with me resolved , that the Prophets and Prophesying which we read of , 1 Cor. 14. was extraordinary . He that believes three kindes of Prophets under the new Testament let him distinguish them . Thus he . I shall gather up all into a Parallel ▪ because Logick doth not please you . 1. T●ose were Prophets . But our gifted brethren are no Prophets . 2. T●ose were Extraordinary Prophets . These no● Ord●nary . 3. T●ose had a spirit of Revelation . Th●se of D●lusion . 4. Those could dext●rously expound Prophetick Scripture . Th●s● are dextrous in dark●●●ng t●em , and some in d●ny●ng them . The ninth Objection . Rom. 12. 6 , 7 , 8. Having the● gifts differing according to the grace that is given to us , whether Prophecie , let us prophesie , &c. Hence they gather , that all that have the gifts of Prophecie , may pr●phe●ie , &c. A. 'T is granted , that they who have the gift of Prophecie may prophe●ie ; and they that have the gift of Ministery ( or Deaconship ) must do the duty of a Deacon . But who are they that have this gift ? They that are Prophets by Office , and not those that have abilities onely , as one very well observes ; and this will appear more fully by the context and scope of the chapter . Having exhorted to duties of piety in general v 1 ▪ 2. he comes , v. 3 to 9. to particular duties of Ecclesiastical persons and Officers viz. That they should not be proud of their spi●itual gifts ( whi●h in those days abounded ) but to think soberly and self-denyingly of themselves . 2. He sets down a disti●ct and perfect enumeration of all the standing Off●cers in the Church , and exhorts them to discharge the duties of their sev●ral Functions , v. 6 , 7 , 8. These Off●ces are reduced to two general heads : 1. Prophecie ; ( not the extraordinary gift of foretelling future things , &c. but the ordinary , in the right understanding and interpreting of Scripture . ) Under this are contained , first , he that Teacheth i. ● . the Doctor or Teacher ; Secondly , he that exhorteth , i. e. the Pastor . Under Ministery are comprised , 1. He that giveth ▪ i. e. the Deacon ; 2. He that ruleth , i. e. the ruling Elder . So then , by Prophecie , here , is not meant the extraordinary gift of interpreting Scripture by Revelation without study , ( which were it so yet could it not help you ) but the ordinary gif● of Preaching and expounding Scripture by an ordinary Minister and set Church-O●ficer , of which the Apostle is here speaking , who must give himself to exhortation and teaching : and this is that Prophesying which we are comm●nded to prize , 1 Thes. 5. 20. Despise not Prophesying , i. e. Preaching by men in Office , by sent Prophets . Now let us see what they can gather hence . Because Pastors and Teache●s , who were Prophets and men in O●fice are commanded to Prophe●ie and expound the word , &c. Therefore private gifted persons , who are not men in O●fice may Prophesie and expound the Word . This is Kneading-trough-L●gick . The tenth Objection . 1 ▪ Cor. 11. 5. Every woman that prayeth or prophesieth with her head covered &c. Here ( say they ) were women that did Prophecie . Now if gifted women did Prophecie , then much more may gifted men . ●hus Mi●●am , Anna and H●lda Prophesie , 2 King. 22. 14. and Deborah . Iudg. 4. 4. and Philips four daughters . So Rom. 16. 1 , 3 ▪ 7. Ph●be a servant of the Church Aquila and Priscilla my helpers , . Andr●n cus and Junia of note among the Apostles &c. A. Here 's Chalk for Cheese . We speak of ordinary gifted men in Office , . and they flee to women that were called extraordinarily , as Miri●m , Hulda &c. As for Ph●be , she was a Diaconess to minister to the ●●ck , and not a Pra●dicantess to preach , or have Peters keys jingling at her girdle . Aquila and Priscilla ▪ by their private instruction and admonition , were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , adjutores mei ▪ my helpers . And so not onely men ▪ but women should teach their children , servants and neighbours the way of the Lord , Pro. 1. 8. & 6 20. & 31 1 , 26. Act. 18. 26. T it . 2. 3. 2 Tim. 1. 5. Yea , a woman in her husbands absence ( and presence too , if he be not able ) may teach her children , pray with the family &c. As for that place , 1 Cor. 11. 5. the words are not be taken actively for womens preaching ▪ but passively for their attending on praying and prophesying with reverence , and joyning with such as pray or prophesie ▪ and going along with them in their heart . 2. We must distinguish of Prophecying . 1. There is Prophecying which is Preaching and Expounding Scripture ; and thus ( say some ) these women did not Prophesie . 2. Prophecying is taken for any publishing and Singing the praises of the Lord in Psalms and Hymns . So Psal. 68. 11 The Lord gave the Word , great was the company Annunciatricum , of She-Preachers and publishers of Gods praise : In those dayes ▪ after the obtaining of some great Victory ▪ the women were wont to sing Songs unto God ; as Miriam . Deborah , &c. and so the word Prophesie is oft used in Scripture , Numb. 11. 1 Sam. 10. 5. 2 Chron. 25. 1 , 2 , 3. 3. Suppose I should grant ( as many judicious Divines do and I conceive it to be the most natural and genuine sense ) that women in those Primitive times were inspired with an extraordinary spirit of Prayer and Prophecie ; according to that promise , Ioel 2. 28. I will pour my Spirit in those days on my handmaids , and they shall Prophe . This was their practice ; but they failing in the manner , and abu●ing thir liberty , the Apostle enjoyns them silence in publike for ever , 1 Cor. 14. 34 35. Let Your women keep ●ilence in the Churches ; for 't is not permitted for them to speak : and tels them 't is a shame , because not onely against a positive Law , but against the Order of Nature . In 1 Tim. 2. II , 12. he prohibits their publike teaching , and that for two reasons : I. In respect of mans precedency in his Creation , ver. 13. For Adam was first formed and then Eve ; the woman was made after the man , and for the man ; and therefore for her to take upon her the Office of Teaching , or to usurp Authority over the man ; what were it but to invert the courte and order of Nature ? 2. From the womans priority in her de●ection : Adam was not deceived , but the woman being deceived was in the transgression . Adam was not deceived , viz. not p●imarily ; he was not first deceived , but the woman , &c. 2. Not immediately by the Serpent as the woman was ▪ but by the means of the womans solicitations and intici●g ▪ to whom he yeelded ex amicabile quadam benevolentiâ ; out of a loving and indulgent affection towards her ▪ &c. as a very reverend Divine hath well observed . Taking upon her to be a Teacher at first she became a Seducer and undid all her posterity : hence she is suspended from Publike teaching for ever . The eleventh Objection . 1. Cor. 16. 15 16. The house of Stephanas addicted themselves to the Ministery of the Saints &c. Hence the Anabaptists ignorantly gather , that a man may call himself to Preaching , and needs no ordinary Call to the Ministery . A. 1 It doth not appear that the house of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were Ministers and Preachers , but rather Deacons and Church-Officers who did serve and administer to the necessities of the Saints , in collecting and distributing alms for their support ; and to this end they freely gave up themselves ( as being lawfully called to that ministery and service ) 〈◊〉 , to the service of the Saints : they were not compelled or hired to it , but ( which was their glory ) they chearfully and spontaneously gave themselves to the the service of the Saints , to succour the poor , to harbour strangers and exiles , to attend the sick and languishing Saints , &c. 2. Take it which way yo please either for the service of the Ministery , or of the Presbytery , or Deaconship , still this is the sun that they being lawfully called did freely give up themselves to the service . Those Anabaptists ( the fire-brands of Societies , as one rightly stiles them , that make these Saints to call themselves do make the Scripture to contradict it self : for it tells us , No man may take this honour to himself without a Call . Eph 4. II. Christ gave some Pastors , &c. they did not un of themselves , &c. Obj. The Apostle ( v. 16. ) commands them to submit themselves to such : Ergo , they were Gifted Preachers . A Had you concluded , herefore sure they were Gifted Officers , you had hit the Nail on the head . Had they been usurpers , the Apostle would never have enjoyned subjection , i. e. reverence and honour sutable to their Offices and submission to their pious admonitions and godly exhortations q. d they have spent themselves to further you and submitted themselves to the meanest for your good ; therefore , do you spend your selves for them , and submit your selves to all acts of love and kindnels for their good . This submission must be mutual , Eph. 5. 21 The twelfth Objection . Heb. 5. 11 , 12. When for the time ye ought to have been Teachers , &c. Here ( say they ) the Apostle blames them because they were not all Teachers . A. The fallacy lieth in the word Teachers ; there are two sorts of Teachers . 1. Some are publike Teachers , who teach as Officers , authoritatively by vertue of a call . Rom 12. 7. these Teachers must attend on Teaching . Now the Apostle doth not blame them because they were not such Teachers : for he blames women and children , as well as men , for being dull of hearing , &c. 2. Others are private persons , who must teach in a private way ; and these the Apostle blames , that when for the time they might have been to full of knowledge ▪ that they might have been Teachers of others in a private way , by exhortation , admonition , counsel , and reproof , &c. yet they had need of milk , and to be taught their Catechism , when considering the great means of knowledge , which they had long enjoyed , they might have been fit for stronger meat . The thirteenth Objection . 1 Pet. 2. 9. Ye are a Royal Priesthood . Rev. 3. 1 0. and 1. 6. And hast made us unto our God Kings and Priests and we shall reign on earth . Exod. 19. 6. All Priests must teach ; but all Believers are Priests ; Ergo , all Beleevers may teach . Answ. The fallacy lies in the word Priest . We read in Scripture of two ●orts of Priests . 1. Some were Priests by Office , and these were to offer Sacrifice , and teach the people , &c. these are called a ●ituall Priesthood : this is swallowed up by the Priesthood of Christ . 2. There is a Royal Priesthood proper to all Believers , who are called Priests comparatively . 1. The Priests , the sons of Levi , are said to come neer to God , Deut. 21. 5. So Believers by saith have boldness and access of God , and draw nigh to him . 2. In respect of the Sacrifices they offer , viz. Prayer and praise , Psal. 116. 17. 2. Good works , Heb. 13. 15. 16. 3. Themselves , they must slaughter their sins , and mortifie the old man , and offer up their souls and bodies in sacrifice to God ; and so they are Kings spiritually , because they raign over ●in and Satan . 4. In respect of the common anointing . Priests were anointed ; so all believers have an unction , even the Spirit of God , which shall lead them into all truth , 1 Ioh. 2. 20. and being thus taught , they may , and must teach others privately according to their places and stations , the way of the Lord ; but not publikely ; for then the whole body should be eye , &c. 2. A. I shall shew the weakness of this Argument per iaem , thus : The Office of a King is to Rule : but every beleever is a King ; Ergo . 〈◊〉 ●o ye not get into the Throne , put on your Kingly Robes , take state upon you , ride on with King Iohn a Leyden the Taylor , who had fifteen wives , and at last came to hanging ? &c. The fourteenth Objection . 1 Pet. 4. 10 , 11. As every man hath received the 〈◊〉 even so minister the same one to another . &c. Every 〈…〉 the Talent which God hath given him . Mat. 25. else G●● will take it from him and curse him . Thus they argue : All that have gifts must use them . But many private men have gifts ; Ergo , they must use them . Answ. All that have gifts must use them , true ; but where ? not ministerially and publikely , for then many women who have excellent Gifts should be Preachers ; but privately , in that sphere and place where God hath set him ; publick persons must use their Talent publickly , and private persons by private instruction , admonition , and in their Families . This place onely enjoyns every man to be helpful in his place according to the Gifts which God hath given him ; but are no command for Lay-men to turn Preachers : Having spoken of the use of Gifts in general , v. 11. he descends to two particulars , v. 12. First ▪ to the gift of Prophesie : Secondly , the ministring according to our abilities . The fifteenth Objection . Revel. 11. 3. the two witnesses Prophesie ; not onely the Clergy , but all the faithfull . Answ. 1. Borrowed speeches make no grounded Arguments . 2. These witnesses consisted both of Pastors and people ; the Pastors witnessed by publike preaching against Antichrist , and private persons by making an open confession and profession of the truth against him ; and so many women were Martyrs , yet no Preachers ; and this is that Peter commands , 1 Pet. 3. 15. to be ready to make confession of the truth , not preach . The last Objection is a Skeleton . A penniworth of their small reasons , a parcell of bare bones , the very naming them is confutation sufficient ; as 1 Cor. 1. 27 , 29. God hath chosen the foolish things &c. Ergo , Lay-men may preach . 1 Cor. 7. 16. What knowest thou O wife , whether thou shalt save thy husband ? and 1 Cor. 12. 11. and 1 Thes. 5. 11. command private instruction ; and Phil. 2. 15 ▪ 16. Luk. 8. 39. Christ having delivered the man possessed , bids him go , and shew how great things God hath done for him ; and he went and preached ; published it , saith our Translation . A. 1. He had Christs command to do so . 2. He onely tells 〈◊〉 Christ had done for him , which in a large sense may be called Preaching : yet 't is one thing to publish a mi●acle , and another thing to be a 〈◊〉 . Obj. Robinson obje●●s , the word is commonly used for preaching which Luke 〈◊〉 sets down . A. The word in the Original signifieth also to publish ( ●s our Translation hath it ) and as an Her●lsd to deliver a m●tter in open 〈◊〉 in the hearing of a multitude that many may take ●●tice of it ; as that Noble Critick who hath do●e ●orthily in Ephra●a ▪ and therefore is deservedly famous in our Bethlem ▪ hath well ob●e●ved ; and in his Comment on this place ; Christ comm●nds him to report it as the work of God , &c. Lastly , they 〈◊〉 the ex●mple of the ●om●n of S●maria , Ioh. 4. 28 ▪ 29 &c. She preached Christ to her Neighbors ; Ergo , they may do so too . A ▪ Now they have no help from men ▪ they flee to women ▪ but in vain : for this woman did not take upon her to teach them , or convert them her self ; but seeketh onely to bring them to Christ by whom she was converted . 'T is one thing to preach ▪ and another thing to bring tidings of a Saviour , as this woman and the Shephe●ds did . 2. Admit she had preached , yet where was it ? in Samaria , amongst Heathenish Neighbours , where no 〈◊〉 was yet planted : And here we grant that in such 〈…〉 a woman may occasionally declare the Gospel in ● no 〈…〉 . Now because a woman may publish Christ in an unplanted Church , Ergo ▪ Gifted men may preach in a ●l●nt●d , is such Logick , as none but such Gifted men as you are , will u●e . I should now conc●ude ; but th●●● was one thing more ●bjected viz. That our Min●stery w●s Antichrist●●n : of which o●e 〈◊〉 then I have done . Object . Your Ministery is A●●ichristi●n ; you are 〈◊〉 Divines , Egyptian Enchanters , ●ug●●rs limbs of the D●vil 〈◊〉 covetous lordly sed●tious 〈◊〉 the troubl●●● 〈…〉 ● riest ring-leaders to Babylonish confusion , trained up in 〈◊〉 Hea●h● ism ▪ vain Philosophy , ung●dly Ar●s ; Legal 〈…〉 Lions persecutors of the Saints ; y●ur maintenance antichri●●ian lik● Simon the Sorcerer ; Priestly S●rib●s and Pharisees , Hypocrites ▪ &c A whole load of such ignominious titles you may finde in a little Pamphlet of one * Collyer , a very dangerous Sectary . Answ. Lo this is the Livery we must look for from the ungrateful world ● 'T is no new thing : Mat. 5. 11 , 12. Thus did they persecute and revile the Prophets which were before us : let us not fret , but rejoyce , and with those Apostles , esteem it our honour to be dishonoured for Christ . Had they been enemies , we could the better have born it ; but these are the wounds with which we are wounded in the house of our friends ; those that not many years ago were ready to pull out their own eyes for our good , now forsake us , and are ready to pull out ours . God is beholding to us for the kindness which we shew to his Embassadours . If David were so displeased with Hanun , for abusing his servants , 2 Sam. 10. 45. surely then the Righteous Lord will not alwayes ●ndure the indignities which are done to himself ; for he that despiseth you , despiseth me . But he will arise , and smite thorow the loyns of them that rise against him , and of them that hate his Embassadors , that they rise not up again . Though Moses bear the reviling of Miriam , yet the Lord will not ; while he is dumb , God speaks ; while he is deaf , God hears and stirs . The more silent the patient is , the more shrill will the wrong be . And whereas they say our Ministery is Antichristian , because we were ordained by Antichristian Bishops : We answer ; This is easily said , but not so easily proved ; for , 1. we have our Ordination from Christ by Bishops and Presbyters ; we receive it not so much from them ▪ as from Christ our Lord and theirs . His sevants we are , and in his Name do we execute our Ministerial Functions , and not in the Bishops . The Authority of the Presbytery is onely Ministerial service ▪ whereby it restifies , declares , and approves of those whom God approves and calls . 2. Neither were the Bishops which ordained us , Antichristian ; which I prove thus : Those who by their life and doctrine have witnessed against Antichrist , could not be Antichristian . But our Bishops ( since the Reformation ) have witnessed against Antichrist : Ergo . Witness our Cranmer , Ridley , Hooper Latimer , Farrar , Iewel ▪ Pilkington , Sands , Babington , A●bot , Davenant , Hall , Morton Vsher &c. 3. Consider they were Ministers , and did ordain us not quâ Lord Bishops ▪ but qudâ Presbyters , and had other Presbyters to joyn with them ; so that our Ordination from them is valid , and may in no wise be disclaimed . 4. Many of them were able Ministers , and painful Preachers ; no man can truly a●firm , that all our Bishops were wicked and Antichristian , many of them were men fearing God . 5. Admit some of them have been Popish and wicked yet we must not condemn all the Apostles for one Iudas ; there have alwayes been de facto , some evil Officers and Ministers in the Church . Hophni and Phine as , Scribes and Pharisees , some envious and perverse Teachers , Acts 20. 29 , 30. Phil. 1. 15. yet the wickedness of such Ministers did not null their acts , Mat. 23. 23. their Ordination , as well as their Teaching , was valid , notwithstanding their personal wickedness ; the Leprosie in the hand doth not hinder the growing of the corn : Elijah may not refuse his bread , because brought by a Raven . Suppose they be wicked , Antichristian , Heretical , &c. that ordain , yet our Ministery is firm . Now since man is a rational creature , and is easier led then forced , I shall briefly use some Arguments to convince the judgement , and refer you to larger Treatises for fuller satisfaction . 1. Arg. Those whose Ordination was right for substance , ( though it fail in some circumstance , yet ) is valid : But our Ordination was right for substance ; we had the inward Call , and the outward ; we were examined for our life and Learning , and approved of ; we had imposition of hands by Elders , with Prayer and Exhortation to diligence in our places ; the Bible is given to us with a command and Authority to preach the Word , and dispence the Sacraments . We having these substantials , the failing in some circumstantials cannot invalidate the action . A man that hath a mole on his face , yet is a man still , &c. 2. Arg. If the Baptism of Ministers in times of darkest Popery was true Baptism ( because right for substance , though corrupted with many superstitious Ceremonies ) then the Ministers also were true Ministers , ( for substance , though some corruptions were mixed with it ) else their Baptizing had been invalid , and no better then a Midwives Baptizing . But 't is acknowledged that their Baptism was effectual : Therefore their Ordination was effectual . If no Reformed Church did ever re-Baptize such as were Baptized by them , why should Ministers be re-ordained , more then re-Baptized ? 3. Arg. If the Papists disclaim us , as having no Call from them , the our Calling cannot be Antichristian : but they disclaim us from having any Call from them . So that one of you two must needs erre : The Papist saith , we are no Ministers , because not called by the Pope : The Separatists say we are no Ministers , because we have our Call from the Pope . As Paul set the Pharisees and Sadduces at variance to help himself , Act. 23. 6 , 7. so I shall leave the Papist and the Separatist to reason this case , whilst I step forth to the fourth Argument . 4. Arg. If your Ordination be Antichristian , then cannot you ( with modesty ) ●ccuse us . But your Ordination is Antichristian : Ergo . The Minor I prove . That Ordination which is contrary to the Rules of Christ is Antichristian . But your Ordination is contrary to the Rule of Christ : Ergo . The Minor I prove . You allow the people to ordain Ministers , and private persons to ordain Pastors : but Christ commands Pastors to Ordain Pastors . As the Priests were Ordained by Priests ▪ Ezra 6. so the Apostles by Christ , Ioh. 20. 21. Bishops and Elders by Apostles Act. 14. 23. 1 Tim. 4. 14. Tit. 1. 9. Shew one precept or president if you can , that ever private persons did Ordain a Pasto● . 2. If your Ordination by Plebeian Artificers be valid , then ( à fortior● ) our Ordination by Learned , Orthodox godly . Divines , will be valid . 5. Arg. Those Ministers which are elected , proved , ordained by the Presbytery , according to the mind of Christ , cannot be Antichristian . But our Ministers Now are elected , proved , ordained by the P●esbytery , according to the mind of Christ : Ergo . 6 ▪ Arg. Those Ministers which are diametrically opposite to the Priests and Shavelins of Antichrist , cannot be Antichristian . But our Ministers are so : E●go . This will appear by the ensuing Parallel . 1 Popish Priests are ordained to Sacrifice . But our Ministers are sent to Preach and Pray . 2. They teach the Traditions of men . But ours teach the perfect Word of God . 3. They mixe the Sacraments , and alter both their Nu●ber and their Nature . But ours preser●e them in their purity both ●or Number and Nature . 4. They a●e for Mass. But ours abhor it as a filthy Idol . 5. They are the Popes sworn Vassals . B●● ours have witnessed with their blood against him and his . 6. These pervert Souls , and draw them from Christ . Ours C●nvert Souls , and bring th●m to Christ , as your selves can witness : for , consider whether you did not receive the work of conversion from sin unto God , which you presume to be wrought in you first of all ▪ in these publike Assemblies from which you now separate . And if once you found Christ walking amongst us , how is it that yo do now leave us ? Are we less , and not rather more reformed then we were ? If the presence of Christ , both of his power and grace be with us , why will you deny us your presence ? Are ye holier and wiser then Christ ? Is not this an evident token that we are true Churches , and have a true Ministery , because we have the Seal of our Ministery , even the conversion of many sons and daughters unto God ? Doth not the Apostle from this very ground , argue the truth of his Apostleship ? 1 Cor. 9. 2. Is it not apparent that our Ministers are sent by God ▪ because their Embassage is made successful by God for the good of Souls ? Did you ever read of true conversion ordinarily in a false Church ? Will the Lord concur with those Ministers whom he sends not ? Doth not the Prophet seem to say the quite contrary ? Ier. 23. 21 , 22. And therefore either renounce your conversion , or be converted from that great sin of seperating from us ; for 't is a greaat aggravation of your sin , that you seperate from us in a time of Reformation : whilst publike Authority hath been at work to find out Gods way , private persons have taken their advantage to set up their own . Whilst the one hath been reforming , the other ▪ instead of joyning with them to strengthen their hands , have been withdrawing and separating themselves and others from them . And what , Separate from a Reforming Church ! A Church that professeth so much willingness and readiness to be conformed to the Rule of the Word ! Brethren , let me tell you , There is more in this circumstance , then haply some have been or are aware of . When God is coming towards a Church , then to run from it ! When God is turning his face towards it , then to turn our backs upon it ! When God is building it up , then to be active in pulling it down ! This is a sad thing ; and surely if rightly apprehended , must sit sadly upon the spirits of some . Had it been some yeers since , when God seemed to have been about to depart from us , when Innovations and Corruptions were breaking in upon us , then to withdraw , then to forsake the Church , ( however I dare not avouch it for a work so transcendently meritorious as some conceive of it , yet ) I grant it tolerable . But now to do it , now that ( as them●selves conceive of it ) the Church is coming up out of the wilderness now that she begins to boyl out her scum , now that she begins to be more refined and reformed ; now to forsake her , truely this is no small aggravation to this desertion . For Mariners at Sea to forsake their ship when she is ready to sink , ( though possibly it may be an errour and over-sight in them so to do , yet ) it is pardonable . But if the ship shall begin to rise and float again , so as they see apparent hopes that with a little pumping and baling she may be saved , now to leave her , ( much more to cut holes in her sides ) their owners will give them little thanks for it . Some yeers since , the Church of God amongst us seemed to be in a sinking condition ; then to leave her ▪ might be pardonable . But now , now that through the merli of God she begins to be somewhat floatsome and boyant , so as aycttle industry and pains in the pumping & purging , may free her and save her , shall we now de●ert her ? ( that I do not say cut holes in her sides . ) Surely , surely , never was Separation from this Church ●o unwarrantable as it is at this day : warrantable it never was since she was a true Church . In the last Age an error it was , a S●hism ; and that not onely Mr. Ainsworths more rigid , but Mr. Robinsons more moderate Separation , so accounted and censured at all hands ; Surely then at this day it cannot be warrantable . Make the fairest of it , an unadvised Separation it is : As a judicious and pious Divine ( in that satisfactory and elabora●e Tract against this sin ) hath fully proved ; whose words being so suitable and seasonable to this purpose , I could not but for thy good transcribe . and with them so fully and clearly expressing my minde , I shall conclude . I have now finished my work , and well-nigh my time together . It was far from my thoughts ( the Lord he knows ) ever to have published a Tract of this nature ; but being openly challenged to make it good , I fell to study the point ; and upon perusal of Authors , I found that some had done excellently in answering Objections , but omitted Arguments which confirm the Thesis : Others had some Arguments , but omitted the answering of Objections ; some answer to some Objections ▪ others to other some ; but here thou hast seventeen Arguments to convince the judgement ; an Answer to above thirty Objections , even all that eve● my little reading could attain , with References to larger Tracts , which handle any point more fully . Cover all the Solaecisms , Barbarisms , and imperfections , with the mantle of love ; consider 't was the work of successive hours , redeemed from rest and recreations , framed in the midst of double imployment ▪ besides personal Trials , &c. If thou reap any benefit , give God the glory , who hath brought this light out of darkness , and the good out of the oppositions of our Brethren : If thou see any imperfections , defects , weaknesses , &c. as I am conscious to my self of many ) yet let not , O let not the Truth of God suffer through my weakness and failings , but ascribe them to me , even to me , to whom of due they belong : I am very well content to decrease , so his glory may increase ; let my name perish , so his may flourish ; let me dye , so my Gods honour may live , I have enough . Now to the onely wise God , who hath given both heart and hand , will and deed , the way and the work , be given all praise and glory from Angels , men , and every creature , from henceforth and for ever . Amen . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A45336e-410 Com. in N. T. V. T. Psal. 46. 1 Reg. 28. 27. Job 12. 2. Calvin Opusc. Collyer against the Ministery , & c. ●p . 17 , &c. Bern. lib. 4. d● consider . Notes for div A45336e-1170 Isa. 35. 8. Heb. 12. 14. Feb. 23. There were three Sermons in a house in the Parish , by a Long Cutler , a Na●lor , and a Milner . An ignorant and uncha●echised person is a fit prey for the devil . When men are children in knowledge , then they are tosse● too and fro with every winde of Doctrine . Epnes . 4. 14. Levit. 13. 44. Many become i● matters of Religion meer S cep●●ks , because they would not 〈◊〉 Practicks , S. Ward . Rom. 1. 21 , 24 , &c. Anabaptism ▪ Socinianism , Armin●anism , &c amee scourges to plague formal Pro●essors , and rotten hypocrites Non est hodiè sciens q●i novitates non invenit . Notes for div A45336e-1630 1 S●m . 4. 18. * Sleid. Comment , l. 5. and l. 10. Simpson . Hist. p. 443. Spanheim . Eng. wa●ning by G●rmanies 〈◊〉 , p. 45 , 46. 2 Pet. 2. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rev. 17. Notes for div A45336e-1830 Hudson against Ellis ▪ p. 259. Bri●sly for paedobapt . p. 9 , &c. * Vixfas est credere visis S●pè Satan tali in lumine luce nocet ▪ A●steed , Tom. 1. p. 1392. Baylis's Disswas . 2 part . p. 36 , 37. & p. 12 , 13 Simpson hist. p. 443. Bellum rusticorum in univers● Germania supra 600000 homines sustulit . Alst. Tom. 4. p. mi●i , 1998. Sleid. Com. l. 5. & 10. Marshals Ser. for Inf. B. p. 6 , 7. Bayl●'s Dissw● . part . 2 p. 32. Rutherf. again . Antinomians , p. 10 , 11. Brinsly Antid . ag . Blasph . p. 14 , 15. Rutherf. ag . Antinom . p. 9. 10 ▪ Bayly's Dissw . p 31. En epulum Diaboli ! — Sic , sic glomerantur in unum ▪ Innumer ● pestes Erebi . Claud. Eng. Warning by Germans wo , p. 26 , 27. * That bloody and abominable War in Germany was occasioned by lewd Anabapt. Preachers , of whom Muncer was chief . Luther wrot against his murder and ●ischief , Sleid. ● . 5. B●yli's Dissw . 2. part . p. 47 , 48. Baxter against Tombs , p. 147 , &c. 2 Tim. 3. 13. & 2. 16 , 17. Nemo repentè 〈◊〉 turp●ssimu● . Zac●● . 11 ▪ 2. Justi●ia peccati 〈…〉 , Aug. A me , me salva Domine . Aug. Calvin Opus● . p. 470. V●nes Ser. ag . Heresie , p. 10. Vos dum argumentis prosequor , non probris insector , quia in hoc abteroc●rtaminis genere vincere , est vinci : praeclarè olim Artexerxes rex militi , hostem convitiis proscindentio , Non ut maledicas 〈◊〉 alo ( inquit ) sed ut pugnes . Dr. Morton . Alterum è Macedonia fugere alterum persequi jussi● . Culpam pertinaciter tueri , cu●pa est altera . Job 31. 35 , 36. as Jerome said to Austin : Quod signum est majoris gloriae , omnes Hae●e●ici ●e detestantur . Notes for div A45336e-4890 * Vide Socin. Tract. de Ecclesia . Catech. Racoviens . c. 21. Thcop . Nicolaid . in defens . Socin. cap. 7. Vide Ruth●●f . Du● R●ght of Presbyt . p. 271 the 2. part . Anabaptistae omnes sumunt sibi praedicandi offi ium . Gajtius , p. 20. Vide Hom. Disput p. 111. Mr. Fry , though he approve not of this distinction , yet he useth it for distinction sake . Fry ag . Clerg . p. 52. a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . b Prid. fascicul . controvers . p. 217. & Iunius contra Bell. de Cler. l. 2. c. 7. Paul was a man of strong parts , great learning , and rare abilities , yet pleads his Call , Gal. 1. 1 Col. 1. 23. 25. Apolloni . p. 76. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Vide Owen , Duty of Pastors and People , p. 49. &c. d A Synod is Judex judicandus ; and Congregations are to examine with a judgement of discretion what is sent from them Unusquisque in domo suâ est Episcopus . Aug. e M. Brinsley in his Looking-glasse for good women , p. 32. D Hall , C. C. Dec. 3. Cas. 10. Object . Yates Plea for Prophesying . pag. 71. 72. Answ. Vide Rutherf. Dae Right of Presbyt . p. 281. and 305. Prius distinguendum , antequam definiendum : Qui bene distinguir , bene docet . f Mr. Ant. Burges on Mar. 1. 2 , 3. Dr. Pocklington ( that Popish ●riest ) would fain prove Reading to be ●re●ching Sunday no Sab. p. 30 , 31 , 32 Cum versemur in constitutis Ecclesis in quibus auditur vera doctrina , ordinem set vare debemus , ut omnia ●iant {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . nam immediatae vocatio Deus tum ●titur , cum vel Ecclesia nulla est constitutave olim constituta , degeneravit . Aretius Prob. par . 3. p. 25 Vide Wi●●●t in Levit. 8. Q. 15. p 132. Pet. Mart. in 1 Cor. 16. p. 452. b. ☜ Laicus tractet spiritualia ex charitate & necessitate , deficiente Clerico , non ratione officii Prid. fa●cicul . p. 217. Apollon. considerat . c. 6. Q 2. S. 4. h Mornay Du Plessis of the Church , ch. 12. p. 362 , 363. &c. i A third way is not to be found in Scripture . Vide Leigh on Rom 12. 6 , Vide Cottons way of the Churches , p. 11 , 12. he speakes fully to this point . And Zanchy on Eph. 4. 11. k Th●● Mr. Fry is deceived , who judges by many probable fig●●s , that our Kingdom is even ●t an end . Fry , on the Clergy , p. 50 and our interest is dying , p. 60 , l Isa. 29. 15 , 16. 17. out of which the Lord will frame a vessel of honor to himself . Notes for div A45336e-7060 A Damno . 2 Sam. 6. 6 , 7. 1 Sam. 13. 12 , 13. Saul will offer Sacrifice : the worke was good in it self ; but in Saul , who had no call to it , ' was impious and unla● full . 2 Chron. 26. 16. to 20. 〈…〉 By this most famous S●hism , and terrible punishment thereof al are warned to keep Order , Unity and peace withi● the Church of God , and in no wise to communicate with Hereticks or Schism●ticks , in the act of Heresie or Sch●sm . Doway Annot. Mr. J. Brinsley . The arraignm . of Schism . p. 55. m Pro thesauro carpones , pro Junone Nubem . In fr●ticoso gaudet auceps , Piscator in turbido , fur in tenebris . Verborum ambigutate & obscuris in volucris sese occultant , ne foeditas eorum appareat . Calvin advers. Libertin●s . 2 ▪ A Vocatione & Missione . Hinc pater , neminem esse audiendum , nisi legitimè mit●atur ad praedicandum à De A Lap. Smith on the Crced , p. 342. D. Vines Serm. against Herefies , on 2 Pet. 2. 1. p. 9 , 10 , &c. Calv. Instit. l. 4. c. 3. S. 10 , 11. Bowls Pastor Evang. p. 1. & 81. H●m . Disput. p. 112. o Zanchy in 4 Praecept . p. 652 Ames Medul . I , 1. cap. 53. 'T is not a mans able parts which makes ●im the Steward of any of your houses , but your committing the Keys into his hand Not Abilities , but a commission , make an Ambassadour . Dr. Vines . Vide Rutherf. Due Right of Presbyt . p. 269. and 273 , 274 , 275. p Edwards Gangraena , Part 1. p. 29. Among all the confusion and disorder in Church-matters , both of Opiniens and ●ractices , all forts of Mechanicks taking upon them to preach and baptize ; as Smiths , Taylors , Shoo-makers , Pedlers , Weavers , &c. there are also some women● preachers in our times , who keep constant Lectures , preaching weekly to many men and women , both in Lin ▪ colnshire and London , &c. Antidote against Lay-preaching , p. 18. * ●rid . Ser. Lat. p. 29. Bernard against S●paration , p. 132. Perkins Treat. of calling , p. 760. &c. Vide Autidote against Lay-preaching p. 12. 13. &c. Am●s C. G. l. 4. c. 25. Quaest. 2. q ld tantum possumus , quod jure possumus To teach i● the Church , is an act of power and authority . Antidote against Lay-preaching . p. 15. 1● . Prid. Orat 8. r Al●erius esse non sunt nisi diabol , quae Dei non sunt . Tert. s Dr. Vines Ser. on 2 Pet. 2. 1. p. 11. &c. t The very having of learning either a quiredly or i●●piredly , is not sufficient to authorize preaching without a special cal . Antid . ag . Lay-preaching . p. 22 &c. Though thou be able to teach thy brother , and thy brother thee , yet neither of you ought Ministerially to do so , till thereunto you have ( as the Apostles ) a specia●cal . Idem ibid. Bell. de Eccles. Milit. ☜ Socrates , l. 1. c. 15. 16. Theodor . l. 1. c. 23. t John 20. 8. Al that com● before me &c. u Mr. Jo. Trap . These men comemeerly to dispute not to see , or be convinced . Divino praecepto intonante , obediendum est non disputandum . Aug. Cottons Keyes , p. 20. c. 5. And his way of the Churches in New-England , c. 4. f. 2. p. 67. It is a harder work to Preach , then to Baptize Infants . w Vide p. 17. x Mihi est cordi Aug. illud , statui nihil de hac ●e agere cum Antagonistis nisi per literas ub● nullus turbarum tumultus . Aug. A pari . Vide Willet in Levit. 8. Doct. 3. p. 142. Lev. 8. 31 , 33. V. Prid. Orat. 8. totaliter . Synopsis Purioris Theo. p. 563. y A Rule . Minimum maximi , majus est maximo minimi . Aaron was not only gifted inwardly , but separated and called outwardly . z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . subrepo , furtim intro . a The dignity of a Minister stands in three things : 1. that he 's G●ds Ambassadour : 2. that by his commission he is sent to Gods people , who are the only worthies of the world : 3. that a great part of the efffi●acie of the Word rests by Gods appointment upon him and his Office . Byfield , in Col. 1. Ames C. C. 14 . c. 25. Q. 7. S. 4. m●hi p. 215. To preach is the duty of a publike Offic●r , not of a g●fted Brother , 'T is meer usurpation to take up a publ●ck O●fice , not being an Officer . Ut qui se absque vocatione gerit pro legato ad princip●m , pro impossore hibetur : Ita qui se absque voctione in 〈◊〉 erit impostor est , imo fur & latro . Joh. 10. 8. Par. b Bur H s. 1. 1. p. 9. 10. Magna semper fec●runt , qui Deo vocante docuerunt . Lut. Buea● . loci 42. Q 33. P. 535. &c. Bell Serm. Isa. 54. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} segregantes seipsos ab eccles●● & coetu sidelium . A L●p . Ab absurdo . Vide Ruther● . Due Right of Presbyt . p. 275. Concesso uno ab●urdo , consequentur mille . Errour is prolifical : grant one , and the Dev●l will lead you to a thousand ; open but one gap in the hedge , and way is made for all the wilde heasts to enter , &c. Mal. 2. 7. Mat. 13. 52. Act. 18. 24 , 25. c Mr. Ant. Burges Sermon on Mark 1. p. 18. Dulcius ex ipso fonte libuntur aquae . Workman against Lay prea . p. 21 , 22. d Dr ▪ Hal Cases of conscienc● . Ca. 10. Dec. 3. p. 351. to 371. Vide Caryl on Job 1. p. 7 3. Vide D. Prid. fascic . controvers ▪ p. 237. &c. Spanheim . D●b . 74. Qui dedit Pe●rum Piscatorem , dedit Cypriarnm Rhetorem . The excellency and 〈◊〉 fulnesse of humane Le●ruing is fully proved by convincing A gu●●e●ts , a●d all objections 〈◊〉 , in A retius , Probl. par . 2. p. 62. &c. 'T is not Phil●sophy , but the abuse of Ph●losophy , which Paul condemns Col. 2. 8. V. Davenant in l●cum ☜ e Bowls Pastor Eya● p. 71. &c. Prid. Conc. 1. de Sap. Aegypt . Trapp Common place Arts p. 709. Thorndyke of Relig. assemb. . p. 424. Dithmar Ethic. p. 12. 13. Ruthers . Due Right of Presbyt . p 491. par . 1 Sewan's diatrib. . p. 14. 16. & 29. f Presbyterio competit examen , ordinario & inauguratio . A minori . Hieron. Epist. ad Paulinum . Hie●on , in Col. 3. 16. ●aici non sufficienter , sed abundanter verbum D●ihabere debent . Pium & prudentem lectorem requirit S. Scriptur● . g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} contendatis , sanctâ sc. quadam aemulatione . B●za . As Basil said to the Emperours steward mis-interpreting Scripture to defend Arrianism , as some of you do to defend Armînianism ; Tuum est pulmentum Caesari praeparare , non Evangelium exponere . If thou be a cleaver of wood , to thy w●●ge and ax● ; if a hinde , to thy Masters plough : but meddle not with Gods affairs , lest he break out upon thee , a●d destroy thee . Dr. Parry pref. to Ursin . Catech ▪ 1 Tim 4. 13. 14 ▪ 15. O●us vel humeris Ang●li cis form●dancum . Vide Robinsons Plea for Prophes. p. 1 , 2. Antidote p. 19 &c. Priorem prolixitatem b●evitate compensari . h Ubi ordo dominatur , ibi splendiscit pulchritudo . Nazian. Can● ▪ 6. 4. i Col. 1. 23 , 25. * Merum est sacrilegium si quis non vocatus à Deo in Domum Dei irruat . Danaeus loci . p , 203. Ab Origine . Vine Berna●d against Separat , p. 92 , 93. Baylies Disswasive from the Errours of , &c. 1. part , p. 175 , 176. &c. ☜ Ricraft Looking-glass , p. 11. Heb. 5. 4. V. Synops. Pur. Theolog. p. 564. Forsitan hae● aliquis ( nam sunt qu●que ) parva v●cebat . At quae non presunt singul● , juncta juvant . Ovid . This way cannot be offensive to any , since it hath been long since practised by two very learned and godly Divines , M. W. Burton in his second Sermon of the Arraignment of the man of the earth , p. 22. and M. B●rnard Isle of Ma●● , who pro●es the lawfulness of such pleadings , in fine lib. Nathan caught David by an allegory ; & Christ himself oft taught by Parables . k Sententia à non judice suo lata , nullo est ipso jure , ut log . Iurisc●ns . Testes ex ●inu non sunt admittendi , Vt loq . Iuriscons . A Iury against Lay preachers . V. Moulins Buckler of Faith , p. 353 , &c. Harm. of Cons. Engl. p. 25● . &c. m He would often say , that Presbyterial Government 〈◊〉 Haereticorum Malleus , A hammer to ●eat down Heresies . Vindication of Presb. p. 18 , 19 , &c. Est Ecclesiae Scoticanae privilegium rarum prae multis , in quo ejus nomen apud oae●eros fuit celebre , q●od circiter annos plus 54. sine Schismate , nedum Haeresi , unitatem cum puritate doctrinae retinuerit . Synt Confes. in praef. p. 6. Assembly at Edinburgh Assembly at Glascow . See more , Seaman , D●atrabe p. 6. Propos. 3. Vide Harm. of Con●es . Engl. p. 236 , 246 , 258 , 26● , 267. Ha● . 13. 1. Harm. cons ▪ p. 255. Art. 23. amongst the 39. So the ordin-●or Ordination , p. 2. No man ought to take upon him the Office of ● Minister , till he be lawfully called and ordained thereunto , &c. V Rut●erford against Tole●at . chap. 22. p. 249. &c. Caryl , Ser. 〈◊〉 9. Est dogma seditiosum & diabolicum , dogma Anabap●isticum de hominibus sine discrimine permittendis functionem Eccle●iasticam suscipere , & in Ecclesia d●cere . Zanchy in 4 , Praecept . l. 1. c. 19 mihi p 702 Appolon . Engl. p. 73. & 83. Bezala●ge Annot. Perkins ▪ 3 vol. On Isa. 6. p. 441 Nullus teme●e ocu● detur re●entino cuipi ●m & extraordina●io ▪ 〈◊〉 ▪ tui , q●o vix qu●● quam est in Ec●l●sia periculo●ius . B●za T is a dange●ous thing to ●ay our 〈◊〉 at Gods door , and fa●her them upon him . * On ●oh 4. 28 p. 248. Act. 19. 13 , 1 ▪ Sam. 23. 6 , 7. ● looking-glass or good women ● . 21. & 26. Peter Martyr on 1 Cor. 16. 15 urg● th eight Arguments against Laypr●aching , and answereth 11. Objections . Igne charitatis sunt comburendi , Luth. Dr. Cheynel , on the ●rinity , p 463. &c. Mr. Leigh Treat. of Divinity , Prologom in fine . Rutherf. against Tolerat. p 383. Notes for div A45336e-18200 Abraham wa● a K●ng , a Prie● a Prophet in 〈◊〉 own Fam●ly . Dr. Cheyne● Ser. on Gen. 1. p. 1. 1. Vide Robinson against Yates , p. 34 &c. Ainsworth on Numb. 11 25. Subter●ugere conantes illud ●nus , in lucom protracti f●erunt per signum , miraculosum , atque ita ad illud munus vocat i atque constituti sun● . piscat. fuit do num temporale . V. caiv in loco . Non idem numero , sed specie , i. e. aliquid spirhul ●uo simile pr●●ucam . A Lap. Trapp in locum 〈◊〉 Prophetasse , aliquid de eo q● . 〈◊〉 ebat ad gub●●nati 〈◊〉 p●li & ex instincta dei laudes Dei 〈…〉 . Lap. Unâ fideliâ duos parietes dealbalo . b 〈…〉 If Kings and Princes might be Pastors and Teache●s , they should be Papes to carry both Swords , temporal● and spirituall . to all . Ruth . We may not so expound Scri●●ure ▪ as to make 〈◊〉 contradict it self , or to con●ound distinct ●allings . Amiae semper Scripturarumlites . Hildersham 〈◊〉 , Joh. 4 p 247 V. Large Annot. on Bible . Princ pum illorum officium non erat docere : sed id intelligendum est de procuratione docendiquâ procurabant u● d●cerent Levitae ▪ suâ praesenti● authoritatem illis conciliantes apud populum , cum que ad illos audi●ndos coh●rtantes . Piscat. in loc. V Rutherf. Due Right of p. 282. &c. ☜ V. Rathbard . against Sepa●at . p. 68 V. Col●iers 〈◊〉 books against both Trinity Ministery . 〈…〉 〈…〉 Extraordinarium non facit regulam commun●m . ●●can loci , p. 340. &c. V. Owen Duty of pastors and People , p. 33. 34 , &c. Optimus interpres seriptura●●st scriptura . P●ophet a ●ic donum h●guarum , ali●qu●●● SS charisma●● significat . 〈◊〉 Lap. * See this more fully cleared in that clear little T●act ▪ Antidor . against Lay Preach . p. 22. Notes for div A45336e-20460 R● binson ag . 〈◊〉 . p. 38. Vivendum est ●egibu● , non 〈◊〉 Weems . ●●●ewith Syn. ●art 1. p. 266. H●e pro●sus ex●r●ordinarium ●uit . Beza ●nnot . Maj. in 1 Cor. 14. 29. V. Beza in loc. Joh. 3. 2. wee know that th●u art a Teacher come from God , &c. Galilae & alij , propter doctrinam & miracula caeperun● p●aeclare , h●norific● seu gl●riose de ipso se●tire & I●qui , magnam ip si 〈◊〉 tribuere , ac cum revetentia in singul●ri honore ipsem habere . Chemnit . in loc. &c. p. 451. V. A Lap. in Luc. 4. 61. Stella in Luci 4. p. 151. Rutherf. Due right , p 286. Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Robinsons Pl●a , p. 39. See this point mo●e ●ully debated by R●ve ●end Mr. 〈◊〉 . p. ●87 , &c. ●oh . 42. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , de●igno , 〈◊〉 , & constituo , 〈◊〉 eigh . V. Leigh's comment 〈◊〉 N T Luk 10. 〈◊〉 Ruthe●f . p. ●●2 . 〈…〉 Multi ex Scribis & Pharisaeis erant Sacerdotes vel Levitae . A Lap. Per cathedram Meton . intelligi● honorem , gradum , dignitatem , auctoritatem docendi & jubendi , quam apud Judaeos habuit Moses , quàm Scribae Mosen acceperint . A Lap. Diaconi bene fungentes Officio acquirunt libertatem & auct●ritatem , ut bomines etiam potentes non curent : sed liberè ●a quae fides Christi exigit , profite . antur , doceant , arguant & proficiant . A Lap. Robinson , p. 46 , &c. See more fully on ●●is , T. Workman against Lay-preach . p. 9 , 10. ●Antidote , p. 38 , &c. Seaman Diatrib . Preface . Argumentum ab authoritate negante , sed non ab authoritate negativâ , valet in Theologicis . Ut , non meminit hujus rei Scriptura , ergo non est admittenda . Prid. Ex●raordinar●am vocationem non temerè damnant Apostoli , sed ex effectis judicant . Beza Piscat. Rutherf. Due Right , p. 293 , &c. Manus est Symbolum energiae , index rei , & instrumentum operationis . Vide Greenhil in loc. Perk. 1 Vol. p. 761. Singulari Dei impulsa hoc factum . Cal. Bucan. loci , p ▪ 540 , &c. Privilegium non tollit legem . P●tet hoscum ●yprios Evangelist ● Evangeli , Zas●e Gent●libus . A Lap. Quum Antiochena Eccl●sia per Ministr●s extraordinem vocatos plantata sit ; non est in quod in plantandis Ecclesii , semper ordinariam vocationem requiramus . Piscat. in Act. 11. 20. Leigh Com. on N. Test. Acts 11. 20. The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and thing in question is n●t whether a gifted man may preach in an untlanted , but in a planted Church . Hic dignus vindice nodus . Ubi similes causae & circumstantiae , ibi locum habet exemplum . Weems Iewish Synag . 1 part . p. 265 , &c. By Grace . This may have a relation to Apollos , who by his authentical Ministery called Grace , Rom. 1. 5. & 15. 15. 1 Cor. 3. 10. Deodat . Zanchy in Eph. 4. 11. Bucan. loci , p. 525. Formatus ●uit à natura , informatus curâ , confirmatus praxi , in iis quae sunt Domini . Prid. Vide Ruther● . Pl●● for Pres● . p. 250 , &c. Vide Large Annot. Hoc aliquid nihil est nuci cass●● simillimum , quod si cultro veritatis ape●iat●r , nihil intus inveni●tur nis● vani●as & inanitas . Hoc {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He that desires fuller satisfaction on this Text ' let him peruse reverend M. Rutherf. Due Right of Presb. p. 297 and Workman ag . Lay-preach . p. 14 , &c. Thorndike on Rel. Assem . c. 5. Contraria juxta se ●osi●a magis elucescunt . M. Wo●km●n ag . Lay preach p. 2 , 3 , &c. P●opheti●m non vid●●u● in●elligere facu●●●tem d●vinandi even●us fu●uros qua ē accepe●●a●tvet●res Prophet● & q●id●m n●vi post Christum , ut Agab s , & ● . qu● p●ae i●it de ordinariis & p●rp●●u●s h●ud dubio ch●rismatis : sed r●ctam S●ripturarum Pro●●etica rum i●telligentiam & ●●plicandi fac●tatem , &c. Par&us . Vide Leigh Comment. loc. Egoloq●or de a●●i● , hi dis●ep●●nt de cepis Ex●●a●rdin●●y 〈◊〉 cannot m●k● an ord●●ary Rule Being in the Church whilst the act of Preaching is performed Deod . So Pisca●or in locum . Vide Leigh's Comment in locum . And the large Annotat. Engl. V●Ainsworth , in Psal. 68. 11. Sic A Lap. in loc. Apostolis loquitur de mulier●bus spi●i●u precum & Prophetiae 〈◊〉 , &c Par●●● in l●c . V. 〈◊〉 in locum . Duplicivitio l●bor bin● : 1 Quod ape●to●cap●e incede●e●t . 2. Q●od 〈◊〉 loquerentur . Pet. M●tryr ▪ in l●● ▪ B●in●l . Looking●gl●ss ▪ p. 2 , 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signif. servato gradu & statione in qua quis ●ollocatus ●uerit , ●e●e opibus cum ●fficio conjun●ctis addicare , q. d. eos sesequidem totos ultrò ●anctorum ministerio devorisse , legitime tamen vocatos , &c. Leigh Critic . Tumofficium docendi tum quamvis Functionem Ecclesiasticam denotar . Leigh . Quodvis fignificat Ministerium . Aurenius Problem . p. 25. Anabaptist● omnis ordinis tubatores . Par. Si Scriptur● per Scripturas explicamus , nibiltic , pro Anabaptistarum 〈◊〉 inveniemus . Oportebar vos post tam longā institutionem esse doctores ; at in primis pietatis elementis quasi alphabeta●ii iyrones ab●duc haeretis : imò quasi infan●ei estis , quibus ●ac in●●illari , non solidum cibum ingeri , nec●●●● e●● . Par. in loc. Est fallacia Aequivocationis , seu Homonymiae , insunt 4 termini . V. Owen Du●y of past . & peop . p. 19 , 20 , &c. Nos omnes & reges & ●●cerdotes spiritualiter . P. Matt. 〈…〉 p. 8. Robi s●against Yates 49. 50 , &c. Antidote , p. 31 , 32 , &c. V. p. 2. Rutherf. Due Right , p. 294. Theologia symbolica non e●t Argumentativa . V. Rutherf. Due Right , p. 295. Hac reci●âsse est re●u●âsse . ● Pet. 3. 15. Jam. 5. 19 , 20. Robins . against Yates , p. 42 , &c. V. Rutherf. Due Right , p. 291. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , propr●ē , alta v●ce 〈◊〉 m●re c●amare , &c. Leigh 〈◊〉 . Robins . Plea , p ▪ 44 , &c. 〈…〉 Carbone notandus . Gratias ago Deomco , quod d●gnus sim q●●●m mundus o●erit . Hier. Z●ch . 13 ▪ 6. To be derided by Egyptians , is t●●eatned as a misery , H●s . 7. ult. but to be reproached by Professors , is very g●i●●ous . D●ut. 33. 11. A particulari ad universale , ab ●ypothesi ad thesin , non v●let consequentia . Duci vul● ▪ non cogi vult● Vide Append. ad Ius divinum , p. 265 , &c. Rutherf , Due Right , p ▪ 205. 206 , &c. ☜ Sadeel Op●ra , p. 541 , &c. Hom. disp. p. 115 Zanc. in quar● . praecept . p. 703 , 704 , &c. Bern. against Sep. p. 129. Prid. fascic . p. 245 , &c. Perk. 1 Vol. p. 760 , 761 , &c. Mornay on the Church , chap. 11. p. 365. R●thb . ag . Sep. p. 39. Shall Ordinat . be thought more necessary to the being of a Minister , then Baptis● is to the being of a ●h●istian ? &c. we distinguish between a defective Ministery and a fals Ministery , as we do betw●en a man that is lame or blinde , and a man that is but the picture of a man , &c. B●ll ag . Can , p. 4 , 5 , 24 , 29 , 35 , 41 , 72 , 102 , Quis tul●rit Gracchos ▪ Bernard against Sep. p. 144 , &c. Vide Rutherf. Plea , p 78 , 79. and 124 , 125 , &c. ☜ Vid. That excellent satisfactory Vindication of the Presbyterial Governm . by the Synod of London , Nov. 2. 1650. p. 141 , &c. Lond. Vind. of Pre●● . p. 140. Ame●us unitat●m , ●imea●mus separatione●● . Aug. M. Brinsly Ar●raign . of Sep. p. 31 , 32. Me me adsum qui ●eci , in me convertite ferrum . Domine Deus , quaecunque dixi de tuo , agnoscant & tui ; si qua de meo , & tu ignosce & tui . Aug.